Yoruba people

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The Yoruba (spelled name too: Ioruba or Joruba ; Yoruba: ÃÆ'Ã…'ran YorÃÆ'¹bÃÆ'¡ , lit. 'Yoruba lineage', also known as ÃÆ' â,¬ won omo YorÃÆ'¹bÃÆ'¡ , lit. 'Children of Yoruba', or just as Yoruba) is a group ethnic Nigerian southwest and north-central, as well as southern and central Benin. Together, this area is known as Yorubaland. Yoruba is more than 40 million people in total. The majority of the population is from Nigeria, and Yoruba makes up 21% of the country's population, according to the CIA World Factbook, making them one of the largest ethnic groups in Africa. The majority of Yoruba speak the Yoruba language, the tonal, and Niger-Congolese language with the largest number of native speakers.

The Yoruba region borders on Itsekiri very near to the southeast in the Northwest Niger delta, Bariba to the northwest of Benin, Nupe to the north and Ebira to the northeast in central Nigeria. To the east are Edo, san and Afemai's group in central-western Nigeria. Adjacent to the Ebira and Edo groups are associated Igla people found in the northeast, on the left bank of the Niger River. In the southwest there is Gbe speaking with Mahi, Egun, Fon, and Ewe bordering the Yoruba community in Benin and Togo. In the southeast is Itsekiri which lives in the northwestern edge of the Niger delta. They are inherently linked to Yoruba but chose to maintain a different cultural identity. Significant Yoruba populations in other West African countries can be found in Ghana, Ivory Coast, Liberia and Sierra Leone.

Yoruba diaspora consists of two main groups; one of which includes relatively recent migrants, most of whom moved to Britain and the United States after major economic and political changes in the 1960s to the 1980s; the other is a much older population that comes from the Atlantic slave trade. This older group has communities in countries like Cuba, Dominican Republic, Venezuela, Saint Lucia, Jamaica, Brazil, Grenada, and Trinidad and Tobago, among others.

Video Yoruba people

Etymology

As an ethnic description, the word "Yoruba" was first recorded in reference to the Oyo Empire in a treatise written by the 16th century Songhai scholar Ahmed Baba. It was popularized by the use of Hausa and ethnography written in Arabic and Ajami during the nineteenth century, which originally referred to Oyo exclusively. The term extension for all dialect speakers associated with the Oyo language (in modern North-West Yoruba terminology) dates from the second half of the 19th century. This is due to the influence of Bishop Samuel Ajayi Crowther, the first Anglican bishop in Nigeria. Crowther himself is Yoruba and compiled the first Yoruba dictionary and introduced the standard for Yoruba orthography. The alternative name AkÃÆ'º , turned out to be an exonymous name derived from the first words of Yoruba's utterance (such as ? KÃÆ'º ÃÆ' ÃÆ'¡r? "good morning", ? kÃÆ'º al? "good night") has survived in certain parts of their diaspora as self-descriptive, especially in Sierra Leone

Maps Yoruba people

Language

The Yoruba culture was originally an oral tradition, and the majority of Yoruba people are native Yoruba speakers. The number of speakers is roughly estimated at around 30 million in 2010. Yoruba is classified in Edekiri, along with Igala isolates, forming the Yoruboid group of languages ​​in the Volta-Niger branch of the Niger-Congolese family. Igala and Yoruba have important historical and cultural links. The languages ​​of these two ethnic groups are so close that researchers like Forde (1951) and Westermann and Bryan (1952) regard Igala as a Yoruba dialect.

The Yoruboid language is assumed to have been developed from an unequal Volta-Niger group in the first millennium BC. There are three main dialect areas: Northwest, Central, and Southeast. Because the North-West Yoruba dialect shows more linguistic innovation, combined with the fact that the Southeast and Central Yoruba regions generally have older settlements, indicating the next immigration date for Northwest Yoruba. The area where North-West Yoruba (NWY) is spoken according to the history of Oyo Empire. Yoruba Southeast (SEY) may be linked to the expansion of the Benin Empire after c. 1450. Central Yoruba forms a transitional area within the lexicon that has much in common with NWY, while it shares many ethnographic features with SEY.

The Yoruba literature, a standard variation taught in schools and spoken by radio-readers, is derived from the Yoruba grammar composed in 1850 by Bishop Samuel Ajayi Crowther, who himself is a Creole from Sierra Leone. Although largely based on Oyo and Ibadan dialects, this combines several features of other dialects.

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History

In the 7th century BC, Africans living in Yorubaland were not originally known as Yoruba, although they shared the same ethnic group and language. In the 8th century, the powerful Yoruba kingdom was already in Ile-Ife, one of the earliest in Africa.

The history of Yoruba developed in situ , from the earlier Mesolithic Volta-Niger population, in the first millennium BC. The oral histories recorded under the Oyo Empire get Yoruba as an ethnic group of the older Ile-Ife royal population. Yoruba is the dominant cultural force in southern Nigeria as far back as the 11th century.

Yoruba is one of the most urban in Africa. For centuries before the arrival of British colonial rule, most Yoruba had lived in well-structured city centers held around strong urban states (ÃÆ'Ã…'lÃÆ'º ) centered around the residence > Oba . In ancient times, most of these cities were fortresses, with walls and high gates. Yoruba's cities are always among the most populous in Africa. Archaeological findings show that ÃÆ''yÃÆ'³-IlÃÆ'Â © or Katunga, the capital of the Yoruba Oyo Kingdom (between the 11th and 19th centuries), has a population of over 100,000 people (the largest single population of any African settlement at the time). time in history). For a long time too, Ibadan, one of the great cities of Yoruba, is the largest city in all Sub Saharan Africa. Today, Lagos (Yoruba: ÃÆ'Ë † kÃÆ'³ ), another major Yoruba town, with a population of over twenty million, remains the largest on the African continent.

Archaeologically, the Ile-Ife settlement shows the characteristics of urbanism in the 12th-14th century. In the period around 1300 AD, the artists at Ile-Ife developed a delicate and naturalistic sculpture tradition in the many terracotta, stone and copper-copper, brass and bronze alloys that appear to have been created under the patronage of King Obalufon II, the man who today identified as Yoruba's patron god of brass casting, weaving and regalia. The dynasty of kings in Ile-Ife, considered by Yoruba as the place of origin of human civilization, remains intact to this day. Urban phase of Ile-Ife before the emergence of Oyo, c. 1100-1600, the pinnacle of a significant political centralization in the 12th century) is generally described as the "golden age" of Ile-Ife. Oba or Ile-Ife ruler is referred to as Ooni of Ife.

Oyo and Ile-Ife

Ife continues to be seen as the "Homeland Spiritual" of Yoruba. The city was surpassed by the Oyo Empire as the dominant military and political force of Yoruba in the 17th century.

The Oyo empire under the oba, known as Alaafin of Oyo, was active in African slave trade during the 18th century. Yoruba often demands slaves as a form of homage from the subject population, which in turn sometimes wages war against others to capture the required slaves. Parts of slaves sold by the Oyo Empire entered the Atlantic slave trade.

Most of the city's state is controlled by Obas (or royal rulers with various individual titles) and a board consisting of Oloyes, a recognized leader of the empire, nobility and, often, even the general offspring, who join them in governing the empire through a series of guilds and sects. Different countries see different ratios of power between the royal and tribal chiefs. Some, like Oyo, have a strong and autocratic king with almost total control, while in other countries such as the city-state of Ijebu, the senator's council holds greater influence and power of rulers or ? Ba , referred to as Awujale Ijebuland, is more limited.

Yoruba settlements are often described as one or more major social groups called "generations":

• "The first generation" includes cities and towns known as the original capital of the kingdom or state of Yoruba.
• The "second generation" consists of a settlement created by conquest.
• The "third generation" consists of villages and towns that emerged after the 19th century internecine war.

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Pre-colonial government of Yoruba community

Government

Monarchy is a common form of government in Yorubaland, but they are not the only approach to government and social organization. The large number of Ijebu cities west of Oyo and the gba community, found in the forest below the savanna region, is an important exception. This independent government often selects a person? Ba , even though the real political, legislative, and judicial forces are living with Ogboni , the famous council of elders. The idea of ​​a divine king is so important to Yoruba, however, that it has become part of their organization in various forms from their ancient times to the contemporary era.

During the 19th century internecine war, Ijebu forced more than 150 citizens? Gba and the Owu community to migrate to the fortified city of Abeokuta. Each quarter maintains its own council of civilian leaders, together with an Olorogon, or military leadership council, and in some cases elected alone Obas or Baales . These independent councils elect their most capable members to join the federal civilian and military councils representing the city as a whole. Commander Frederick Forbes, a representative of the United Kingdom who wrote a report on his visit to the city at Church Military Intelligencer (1853), described Ab? Okuta as "four presidents", and the government system has "840 main rulers or 'House of Lords,' 2800 secondary heads or 'House of Commons', 140 main and 280 secondary military." He describes Ab? Okuta and his system of government as "the most extraordinary republic in the world."

Leadership

The Gerontocratic leadership council that guards against the monopoly of power by the king is the nature of the gba, according to the leading? the historian of Rev. Samuel Johnson. Such councils are also well developed among the northern Okun groups, eastern Eciti, and other groups falling under the Yoruba tribe who came under the umbrella. In? Y, the most centralized of the pre-colonial kingdom, Alaafin consulted on all political decisions with the main electorate or president of the House of Lords (the Bas? Run ) and the rest of the eminent aristocratic council known as ? y? Mesi .

Traditionally the kingdom and chieftainship is not determined by simple primogeneity, as in most monarchical government systems. A college election heads the lineage and is still usually charged with selecting members of one of the royal families of a particular territory, and this election is later confirmed by Ifa ¡oracular request. Bas lives in a palace that is usually in the city center. Across from the royal palace is ? Ja? Ba , or the king's market. These markets form an integral part of Yoruba's life. Traditionally, their merchants are well organized, have a variety of guilds, officers, and elected speakers. They also often have at least one Iyaloja, or the Lady's head of the Market, which is expected to represent their interests on the aristocratic nobility's board at the palace.

City-state

Any city-state monarchy is usually limited to a number of royal lines. A family may be excluded from the kingdom and tribal chief if any family member, servant, or slave of a family commits a crime, such as theft, fraud, murder or rape. In other city states, the monarchy is open to the election of every male citizen who is born free. In Ilesa, Ondo, Akure and other Yoruba communities, there are several, but relatively rare, women's traditions ? Bas . The kings have traditionally almost always been polygamy and often married to members of the royal family from other domains, thus creating useful alliances with other rulers. Ibadan, a city-state and proto-empire founded in the 18th century by a group of refugees, soldiers, and polyglot traveling traders from? Y? and other Yoruba sub-groups largely omitted by the concept of monarchy, preferring to elect the military and civilian council of a group of prominent citizens. The city became a military republic, with prominent soldiers who held political power through their election with popular recognition and respect from their peers. A similar practice is adopted by Ij? Sa and other groups, who see a corresponding increase in the social influences of successful military adventurers and entrepreneurs. ÃÆ'Ã…'gbÃÆ'³mÃÆ'¬nÃÆ' is renowned for their agricultural and hunting skills, as well as their famous woodcuts, leather art, and Elewe masks.

Groups, organizations and leagues in Yorubaland

Working groups, social clubs, secret societies or initiators, and religious units, commonly known as? Gb? in Yoruba, including Parakoyi (or merchant league) and ? gb? ? d? (union hunter), and retained an important role in trade, social control, and vocational education in the Yoruba government. There are also examples of other peer organizations in the region. When gba rejects imperial domination against y? The Empire, a figure named Lisabi is credited with creating or reviving a secret traditional organization named ? Gb? Aro . This group, originally a peasant union, was transformed into a network of secret militias across the gba forest, and each cottage connived and successfully toppled? Y? Ajeles (designated administrator) at the end of the 18th century.

Similarly, secret military resistance leagues such as Ekiti Parap? and the Ogidi alliance was organized during the 19th century war by the often decentralized community of Ekiti, Ijs, ÃÆ'Ã…'gbÃÆ'³mÃÆ' ¬nÃÆ' and Okun Yoruba to counter the imperial expansionist plans of Ibadan, Nupe, and Sokoto Khilafah.

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Society and culture

In the city-state and many of their neighbors, the remaining way of life remains, with schools of thought the people they serve as a major influence in West Africa and elsewhere.

Today, most contemporary Yoruba are Christians and Muslims. While possible, many of the traditional principles of ancestral faith that they consciously or unknowingly upheld were made up by most Nigerian, Benin and Togo residents.

Religion and mythology

The Yoruba faith, known as Aborisha, Orisha-Ifa or simply (and incorrectly) Ifa, is generally seen as one of the main components of African traditional religions.

Orisa'nla, also known as "saliva, is an arch-illinity chosen by Olodumare, God Almighty, to create solid soil from primordial water which then forms the earth and fills the soil with man formed from clay.

Traditional Yoruba religion

The religion of YorÃÆ'¹bÃÆ'¡ comprises traditional religious and spiritual concepts and practices of the Yoruba people. His native land was in southwestern Nigeria and parts adjacent to Benin and Togo, an area later known as Yorubaland. Religion YorÃÆ'¹bÃÆ'¡ is formed from various traditions and has no single founder. Yoruba's religious beliefs are part of itan, the total complex of songs, history, stories and other cultural concepts that make up the YorÃÆ'¹bÃÆ'¡ community.

One of Yoruba's most common religious concepts is the Orisha concept. Orisha (also spelled Orisa or Orixa) are various divine forms, reflecting one of God's various manifestations/avatars in Yoruba's spiritual or religious system. Some of Orisha is widely known is Ogun, (Metal god, war and victory), Shango or Jakuta (God of thunder, lightning, fire and justice manifesting as king always use a double-edged ax which conveys Ashe or divine authority & Power), Esu/Eshu elegbara (The deceiver and the sole messenger to the ranks of the gods, who convey the human wishes to the gods) He understands every tongue spoken by man, and also the guardian of the crossroads, OrÃÆ'ta mÃÆ'Ã… © ta in Yoruba). Eshu has two forms of avatar which is a manifestation of its dual nature - positive and negative energy; Eshu Laroye, instructor and teacher leader, and Eshu Ebita, jesty, hokey, suggestive and ingenious, Orunmila, Unlimited God of Knowledge, prophecy, wisdom and fortune telling of the past, solutions to problems in the present, and the future, are consulted through the oracle ifa system called Babalawos.

Olorun is one of the manifestations/avatars of the Supreme God of the Yoruba pantheon, the owner of heaven, and is associated with the Sun known as OÃÆ'²rÃÆ'¹n in Yoruba. The other two avatars of the highest God are; Olodumare, supreme creator and Olofin, which is the conduit between ÃÆ''runn (Heaven) and AyÃÆ'  © (Earth), Oshumare god who manifests in the form of a rainbow, also known as ÃÆ''sÃÆ'¹ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ' inÃÆ' inÃÆ' inÃÆ' inÃÆ' inÃÆ' inÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'ÃÆ'à ¢, god Obatala clarity and creativity Etc. This religion has found its way around the world and is now expressed in diverse practices such as CandomblÃÆ'  © in Brazil, LucumÃÆ'/SanterÃÆ'a in Cuba and North America, orisha or ifa in Trinidad (Trinidad Orisha), KÃÆ'Ã… © lÃÆ'  © in Saint Lucia , Anago and Oyotunji, as well as in some aspects of Umbanda, Winti, Obeah, Vodun and a number of others. These varieties, or spiritual lineages as they are called, are practiced throughout the territory of Nigeria, the Republic of Benin, Togo, Brazil, Cuba, Guyana, Haiti, Jamaica, Puerto Rico, Suriname, Trinidad and Tobago, USA, Uruguay, Argentina and Venezuela, among others. As interest in African indigenous religions grows, the Orisha community and the lineage can be found in parts of Europe and Asia as well. While estimates may vary, some experts believe that there may be more than 100 million followers of this spiritual tradition around the world.

Mythology

Oyo-Yoruba's oral history tells OdÃÆ'¹duwÃÆ' to be the ancestor of Joruba and ancestors ruling their crowned kings.

His arrival from the east is sometimes understood from the Ife tradition of becoming Okay-Ora and by other sources as a genuine "region" of the Cardinal's points, but more likely to indicate the territory of the Ekiti and Okun sub-communities in northeastern Yorubaland/central Nigeria. Ekiti near the confluence of the Niger and Benue rivers, and where the Yoruba language is considered to have been separated from related ethno-linguistic groups such as Igala, Igbo, and Edo .

After Oduduwa's death, there was a spreading of his children from Ife to find another kingdom. Each child makes their mark in the next urbanization and consolidation of the Yoruba kingdom confederation, with each kingdom tracing its origins as they head for Ile-Ife.

After the dissolution, the indigenous population becomes difficult, and poses a serious threat to the survival of the Ife. Thinking of being a survivor of the old inhabitants of the land prior to the arrival of Oduduwa, these people are now turning into robbers. They will come to the city in costumes made of raffia with terrible and frightening looks, and burnt houses and looted the market. Then came Moremi at the scene; he is said to have played an important role in extinguishing the progress of robbers. But this is at an expensive price; had to hand over Oluorogbo's only son. The rewards for his patriotism and selflessness will not be achieved in one life when he is inherited and then immortalized. The Edi Festival celebrates this feat among its Yoruba descendants.

Philosophy

The Yoruba culture consists of the philosophy of the people/culture, religion and folklore. They are manifested in the Ifa-Ife Prediction, known as the Tripartite Enlightenment Book in Yorubaland and in their diaspora.

Yoruba's cultural thinking is a witness of two ages. The first epoch is the history of cosmogony and cosmology. It is also a history of the making of the times in oral cultures during which Oduduwa was king, the Bearer of Light, the forerunner of the Yoruba folk philosophy, and a prominent fortune-teller. He reflects on the visible and invisible world, recalls cosmogony, cosmology, and mythological creatures in a visible and invisible world. His time favors philosophers who produced extraordinary natural works of civilization during the Yorubaland pre-dynasty period. The second time is the age of metaphysical discourse, and the birth of modern philosophers. It began in the 19th century in terms of academic excellence. Ajayi Crowther (1807-1891.) Although religion is often the first in Yoruba culture, however, it is a philosophy, a human thought that actually guides spiritual consciousness (ori) for the creation and practice of religion. Thus, it is believed that thought (philosophy) is antecedent to religion. Values ​​such as respect, peaceful coexistence, loyalty and freedom of speech are both upheld and greatly appreciated in Yoruba culture. Communities considered to be secret societies often strictly maintain and encourage adherence to moral values. Today, the academic and non-academic communities are increasingly interested in Yoruba culture. More research is being done on Yoruba cultural thinking as more books are being written about it.

Islam and Christian

The Yoruba tribe is traditionally a very religious person, and is currently pluralistic in their religious beliefs. Yoruba is one of the more diverse ethnic groups in Africa. Many Yorubas can be found in various types of Christian denominations. Many others are Muslims, as well as traditional Yoruba religious practitioners. Yoruba religious practices such as the Eyo and Osun-Osogbo festivals witnessed a resurgence of popularity in contemporary Yorubaland. They are largely seen by adherents of modern religions, especially Christians and Muslims, as cultural events rather than religions. They participate in it as a means to celebrate the history of their community, and enhance the tourism industry in their local economy.

Christianity

The Yorubas were one of the first groups in West Africa to be introduced to Christianity on a large scale. Christianity (along with western civilization) came to Yorubaland in the mid-19th century through Europeans, whose first mission was trade. The first European visitors were Portuguese, they visited the Bini kingdom at the end of the 16th century, as the rest of Europeans - like France, England, and Germany followed. Britain and France most successful in their search for colonies (This Europeans actually split Yorubaland, with the larger part being in Nigerian England, and small parts in French Dahomey, now Benin, and Togoland Germany). Governments of countries encourage religious organizations to come, and Christianize the so-called African "animists". Roman Catholics (known as Yorubas as Ijo Aguda, so named after returning former Yoruba slaves from Latin America, mostly Catholics, and also known as Agudas, Saros or Amaros) started the race, followed by Protestants, whose main members - Church Mission Society CMS) based in the UK make the most significant roads to the hinterland for evangelism and become the largest Christian mission. The Methodist (known as Ijo-Eleto, so named after the Yoruba word for "method or process") began the mission in Agbadarigi/Gbegle by Thomas Birch Freeman in 1842. Henry Townsend, CCGollmer, and Ajayi Crowther of CMS worked at Abeokuta, then under the division of Egba Southern Nigeria in 1846.

Hinderer and Mann of CMS embarked on mission in Ibadan and Ibui and Ijaye's division in the current state of Oyo in 1853. Baptist missionaries-Bowen and Clarke concentrated on the northern axis of Yoruba- (Ogbomoso and beyond). With their success, other religious groups - the Salvation Army, the Evangelists Commission of West Africa (ECWA) became popular among Igbomina and other non-denominational Christian groups joined forces. The rise of the tempo of Christianity led to the appointment of Saros and natives as missionaries, a step initiated by Venn, the CMS Secretary. However, the impact of Christianity on Yoruba land was not felt until the fourth decade of the nineteenth century, when a Yoruba slave slave, Samuel Ajayi Crowther had become a Christian, the linguist, whose language knowledge would be the primary instrument and instrument for spreading Christianity Yoruba land and so on. Today, there are a number of Yoruba Pastors and church co-founders with great congregations, such as Father Enoch Adeboye of the Redeemed Christian Church, Father David Oyedepo of the Church of the Living Faith throughout the World also known as the Winning Chapel, Reverend Tunde Bakare from the Final Rain Assembly, the Prophet TB Joshua from All Nations Synagogue William Folorunso Kumuyi from the Deeper Christian Life Ministry and Dr. Daniel Olukoya from Mountain of Fire and Miracles Ministries. Yoruba is known for their love of privacy and respect for other ethnic groups - especially around big cities like Lagos and in the Diasporan community.

Islam

Islam came to Yorubal and centuries before Christianity and before the first Europeans ever set foot in Yorubaland. Yorubas was first associated with Islam around the 14th century, as a result of trade with the merchant Wangara (also Wankore), the mobile caste of the Soninkes of the Mali Empire entering Yorubaland (Oyo) from the northwest side through Bariba or borgu corridor, during the reign of Mansa Kankan Moses. Therefore, why Islam is traditionally known as Yoruba as Esin Male or only Imale is the religion of the people of Mali. On the other hand, another school of thought describes Imale as a composite form of the Yoruba phrase "imo lile" which literally means "hard knowledge". This definition of Islam is only because of the way religionists attempt to spread Islam by force, so the word "lile" in Yoruba can also be translated as "by force". In fact, Islam is practiced in Yorubal and very early in history, that most of the Yoruba slaves brought to America have become Muslims. Some of these Yoruba Muslims will later be on the stage of MalÃÆ'ª Revolt (or The Great Revolt) which is the most significant slave uprising in Brazil. On Sunday during Ramadan in January 1835, in the city of Salvador, Bahia, a small group of slaves and free men, inspired by Muslim teachers, rose up against the government. Muslims are called MalÃÆ'ª in Bahia today, from Yoruba-appointed Yoruba Imale Muslims.

According to Al-Aluri, the first mosque was built in? Y? -Ile/Katunga at 1550 A.D. though, there were no Yoruba Muslims at the time, the mosque serving the spiritual needs of the foreign Muslims living in? Y? Progressively, Islam began to gain a foothold in Yorubaland, and Muslims began building mosques: Iwo led the city, the first mosque built in 1655 followed by I'Yin, in 1760; Eko/Lagos has its first mosque in 1774; Shaki, 1790; and O? ogbo, 1889. In time, Islam spread to other cities like Oyo (the first person to convert Oyo is Solagberu), Ibadan, Ab? okuta, Ijebu Ode, Ikirun, and Ede, all already had a fairly large Muslim community before the 19th century Sokoto jihad. Several factors contributed to the rise of Islam in the land of Yoruba in the mid-19th century. Before the setback, some of the surrounding cities had a large Muslim community, however, when? destroyed, these Muslims (Yorubas and immigrants) moved into newly formed cities and villages and became protagonists of Islam.

Secondly, there is a mass movement of people today to the Yoruba lands, many of these immigrants are Muslims who introduced Islam to their hosts. According to Eades, religion "differs in attractiveness" and "better adapted to Yoruba's social structure, because it allows polygamy", which is already a feature of many African societies; The more influential Yorubas (Seriki Kuku from Ijebu) soon became Muslims with a positive impact on the indigenous population. Islam came to Lagos at about the same time as other Yoruba towns, however, he received royal support from? Ba Kos? K ?, after he returned from exile in? P ?. Islam, like Christianity, also finds similarity with indigenous people who already believe in the Supreme Being of Olodumare/Olorun. Without delay, Islamic scholars and local priests began to build Qur'an centers to teach Arabic and Islamic lessons; a long time later, conventional schools were established to educate converts and propagate Islam. Today, Yorubas is the second largest Muslim group in Nigeria, after the Hausa people in the Northern provinces. They are mostly Sunni Muslims, with small Ahmadiyya communities.

Traditional art and architecture

Medieval Yoruba settlement is surrounded by a large mud wall. The Yoruba building has a similar plan to the Ashanti shrine, but with a veranda around the court. Wall materials consist of mud and crushed palm oil while roofing materials range from roof to aluminum and corrugated iron sheets. The famous Yoruba Fortress, Sungbo's Eredo is the second largest building in Africa. This structure was built in the 9th, 10th and 11th centuries to honor a traditional nobleman, Oloye Bilikisu Sungbo. It consists of extensive mud walls and valleys that surround the city of Ijebu-Ode in the State of Ogun. Sungbo's Eredo is the largest pre-colonial monument in Africa, bigger than Great Pyramid or Great Zimbabwe.

The Yorubas work with a variety of materials in their art including; bronze, leather, terracotta, ivory, textile, copper, stone, woodcarving, brass, ceramic and glass. The uniqueness of Yoruba art, is their striking realism - which unlike most African art, chooses to make human sculptures in a lively and realistic form. The history of Benin's royal arts nearby shows that there is a cross-fertilization of ideas between Yoruba and adjacent Edo. The brass casters in Benin learn their art from an Ife master named Iguegha, who has been shipped from Ife around 1400 at the request of Benin's oba Oguola. Indeed, the earliest memorial head dated from Benin replicates the delicate naturalism of the Yoruba statue of the Ife.

Many Yoruba artworks, including staff, court suits, and beads for the crown, are associated with royal palaces and palaces. The court also commissioned many architectural objects such as homestead porches, gates and doors decorated with carvings. Yoruba palace is usually built with thicker walls, dedicated to the gods and plays a significant spiritual role. Yoruba art is also manifested in holy places and masking traditions. The temples dedicated to these gods are decorated with carvings and houses and various altar statues and other ritual gear. The tradition of masking varies by region, and various types of masks are used in various festivals and celebrations. Yoruba traditional architectural aspects have also found its way into the New World in the form of gun houses. Today, however, traditional architecture has been strongly influenced by modern trends.

Masquerade is an important feature of traditional Yoruba art. They are commonly known as EgÃÆ'ºngÃÆ'ºn , singly as EgÃÆ'ºn . This term refers to a Yoruba mask associated with the respect of the ancestors, or to the ancestor itself as a collective force. There are various types that one of the most prominent is Gelede. An Ese Ifa (oral oral magazine orunmila) explains the origin of Gelede as the beginning with Yemoja, the Mother of all orisa and all living things. Yemoja can not have children and consult oracle Ifa, who advises him to offer sacrifices and dance with wooden images on his head and metal bracelets on his feet. After performing this ritual, she is pregnant. His first child was a boy, dubbed "Efe" (joker); Efe's mask emphasizes songs and jokes because of his namesake personality. Yemoja's second child is a girl, nicknamed "Gelede" because she is as fat as her mother. Also like her mother, Gelede likes to dance.

After marriage, no Gelede or Efe couples can have children. The Ifa order suggests that they try the same successful rituals for their mother. Not long after Efe and Gelede performed this ritual dance with wooden images on their heads and metal bracelets on their feet - they began to have children. This ritual evolves into a masked Gelede dance and is immortalized by the descendants of Efe and Gelede. This narrative is one of many stories that explain Gelede's origins. An outdated theory suggests that the beginning of Gelede may be related to the change from matriarchal to patriarchal society among the Yoruba people.

The Gelede spectacle and the Ifa prophecy system represent two of the three parts of Nigeria that are only on the list of Oral and Intangible Inheritance of the United Nations, as well as the only such cultural heritage from Benin and Togo.

Festivals

One of the first observations of first visitors to Yorubaland was the richness, splendor and ceremonial nature of their culture, made even more noticeable by Yoruba's urbanization structures. This opportunity is a way to experience Yoruba's cultural treasures. Traditional musicians are always ready to endow the event with a very sophisticated rhythm and percussion that is known by Yorubas around the world. The singers and Griot's praises are there to add their historical insight into the significance and importance of the ceremony, and of course the varieties of colorful dresses and clothes worn by people, proving the aesthetic sense of the average Yoruba.

Yoruba is a very expressive person who celebrates great events with festivals and colorful festivals (Ayeye). Some of these festivals (about thirteen major) are secular and only mark the achievements and milestones of achievement in human achievement, this includes the wedding ceremony ( ÃÆ'Ã…'gbÃÆ'Â © yÃÆ'wÃÆ'³ ), the naming ceremony (), Cemetery ( ÃÆ'Ã…'sÃÆ'¬nkÃÆ'º ), Housewarming ( ÃÆ'Ã…'sÃÆ'lÃÆ'Â © ), ( ÃÆ'Ã…'jesu ), Odon itsu at Atakpame, Harvest ceremony ( ÃÆ'Ã…'kÃÆ'³rÃÆ'¨ ), Birth ( ÃÆ'Ã…'bÃÆ' ), Chieftaincy 'jÃÆ'²yÃÆ'¨ ) and so on. Others have more spiritual connotations, such as various days and celebrations dedicated to the specific Orisha such as Ogun's day, The Osun i> festival, which is usually done in the Osun-Osogbo sanctuary located on the banks of the Osun river and around the ancient city of Osogbo. The festival is dedicated to the goddess of the Osun , which is usually celebrated in August ( OsÃÆ'¹ ÃÆ''gÃÆ'¹n ) every year. The festival attracts thousands of Osun worshipers from all over Yorubaland and Yoruba diaspora in America, spectators and tourists from all walks of life. Osun-Osogbo Festival is a two-week program. It started with a traditional city cleaning called 'Iwopopo', which was followed in three days by a 500-year-old sixteen-light illumination called Ina Olojumerindinlogun , which literally means < edged , the lighting of this sacred lamp, marks the beginning of the Osun festival. Then came the 'Ibroriade', a group of rulers of the past ruler, Ataojas of Osogbo, to bless. The event was led by sitting at Osogbo and Arugba Yeye Osun (who was usually a young white dressed girl), carrying a holy white pumpkin containing a reconciliation material intended for the goddess Osun, accompanied by the committee female pastor. Similar events are held in the New World as the Odunde Festival.

Another very popular festival with spiritual connotations is the Eyo Olokun festival or Orisha drama celebrated by the residents of Lagos. The Eyo Festival is a devotion to the Olokun Sea God, which is Orisha, and whose name literally means Ocean Owner . Generally, there is no time specially set for the Eyo Festival, this leads to anticipation of the building as to what date it will decide. After the date for its performance is selected and announced, the preparation of the festival begins. It includes a series of activities over the course of a week, culminating in a striking procession of thousands of men dressed in white and wearing various colored caps, called Aga. The procession moves through the island of Lagos Isale Eko , which is the historical center of the Lagos metropolis. On the streets, they move through various locations and important landmarks in the city, including the traditional ruler of Lagos, Oba, known as Iga Idunganran. The festival starts from dusk to dawn, and has been held on Saturday (OjÃÆ'³ÃÆ'ÃÆ' bÃÆ'¡mÃÆ' Ã… © ta) since ancient times. A full week before the festival (always on Sunday), the 'senior' eyo group, Adimu (identified by a wide-brimmed black hat), becomes public with staff. When this happens, it means the event will take place on the next Saturday. Each of the four other 'important' groups - Profit (Red), Oniko (yellow), Ologede (Green) and Agere (Purple) - take their turn in that order from Monday to Thursday.

Eyo masquerade basically recognizes high people, which is why it is described as Agogoro Eyo (literally means the high mask of Eyo). In the way a spirit (An Orisha) visits the earth with a purpose, Eyo's mask speaks in a gentle, suggestive voice from another world; and when greeted, he replied: 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 disguise as joy with the person who welcomes him to witness the day, and his own joy in taking on the responsibility of the sacred cleansing. During the festival, Sandals and feet are worn, and the Tribe: A popular hairstyle among Yorubas, which has hair gathered in the center, then fires upward, before rolling down, is forbidden. The festival has also taken on a deeper dimension in recent times, which like the Osun Osogbo festival, attracts visitors from all over Nigeria, as well as the Yoruba diaspora population. In fact, it is widely believed that this drama is one manifestation of an indigenous African feast that serves as a pioneer of modern carnival in Brazil and other parts of the New World, which may have been initiated by transplanted Yoruba slaves. in that part of the world because of Atlantic slave trade.

Music

The music of the Yoruba people is perhaps best known for its highly developed drumming tradition, especially with the taut hourglass drum tension. The representation of musical instruments on the sculptures of Ile-Ife, shows, in general a substantial agreement with oral tradition. Many of these instruments are from the classic period of Ile-Ife, which began around the 10th century AD. Some were present before this period, while others were created later. The hourglass tension drum (DÃÆ'¹ndÃÆ'ºn) for example, may have been introduced around the 15th century (1400s), the Benin bronze plaque from the mid-period depicts them. Others such as the double-bell and single iron bells are examples of instruments that precede the classical Ife. Yoruba folk music became perhaps the most prominent type of West African music in the Afro-Latin and Caribbean music styles. Music YorÃÆ'¹bÃÆ'¡ left a very important influence on the music of Trinidad, Lukumi's religious traditions, practices and music of Cuba.

Yoruba drums usually belong to four large families, which are used depending on the context or genre in which they are played. The DÃÆ'¹ndÃÆ'ºn/GÃÆ'¡ngan family, is an hourglass-speaking drum class, which mimics the sound of Yoruba's speech. This is possible because the Yoruba language is tonal. It is the most common and present in many Yoruba traditions, such as Apala, JÃÆ'¹jÃÆ'º, Sekere and Afrobeat. The second is the Sakara family. Typically, they play a ceremonial role in the orchestration of the kingdom, marriage, and recital of the orchestra; it is mainly found in traditions such as Sakara music, Were and Fuji music. The Ghedu family (literally, "the big drum") is used by secret fraternities such as Ogboni and royal palaces. Historically, only Oba can dance to the drum music. If anyone uses drums, they are arrested for incitement of royal authority. GbÃÆ'¨du is a drum that is played simultaneously as they sit on the ground. Akuba drums (a trio of smaller conga-like drums associated with gbÃÆ'¨du) are commonly used in afrobeat. The Ogido is a cousin of gbedu. It is also shaped like a conga but with a wider voice and a larger body. It also has a much deeper sound than conga. Sometimes referred to as "bass drum". Both hands play directly on the Ogido drum.

Today, the word Gbedu has also been used to describe Afrobeat and Hip Hop forms of Nigerian music. The fourth big family of the Yoruba drum is the family BÃÆ' ta ÃÆ' ¢ ÃÆ' ¢ à ¢ whichÂÃÂà ¢ â,¬Â, ÃÆ' ¢ à ¢ whichà ¢ â,¬Â, ÃÆ' ¢ à ¢ whichÂÃÂÃà ¢ â,¬Â, whichà ¢ â,¬Â ¢ , ÃÆ' whichÃ, ÃÆ' ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ à ¢ '' They are historically played in sacred rituals. They are believed to have been introduced by Shango, an Orisha, during his incarnation on earth as king of war. The traditional Yoruba drums are known as ÃÆ'â € šÃÆ'¡n . Yoruba believes that ÃÆ' ÃÆ' ¢ ÃÆ' ÃÆ'º ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ ÃÆ'  ¢ à ¢ the¬¬ Ã, ÃÆ' ¢ ÃÆ'  ¢ ÃÆ' ¢ ÃÆ'  ¢ ÃÆ' ¢ à ¢ â,¬Â ¢ I was the first drummer He was also believed to be the spirit or inspiration that inspired the drummer during the show. This is why some of Yoruba's surnames contain 'Ayan-' prefixes such as Ayangbade, Ayantunde, Ayanwande. The ensemble uses the dundun to play the type of music also called dundun . The Ashiko (Cone shaped drums), Igbin , Gudugudu (Kettledrums in DÃÆ'¹ndÃÆ'¹n family), Agidigbo and BÃÆ'¨mbÃÆ' © are other important drum. The leader of the bible ensembles is the meaning of oniyalu ; 'Mother drummer', who used the drum to "talk" by imitating Yoruba's tone. Most of these music are spiritual, and often devoted to Orisas.

In every family drum there are various sizes and roles; the main drum in each family is called ÃÆ'Ã…'yÃÆ'¡ or ÃÆ'Ã…'yÃÆ'¡ ÃÆ'Ã…'lÃÆ'¹ , which means "Mother drum", while the supporting drum is called Omele . Yoruba drummer exemplifies West-African cross rhythms and is considered one of the most advanced drum traditions in the world. In general, improvisation is limited to master drummer. Some of the other instruments found in Yoruba music include, but are not limited to; The GÃÆ'²jÃÆ' Â © (violin), ShÃÆ'¨kÃÆ'¨rÃÆ'¨ (gourd rattle), Agidigbo (thumb piano that takes the form of Lamellophone picked), Saworo (metal vibrating for the arms and ankles, is also used on the edge of the brick drum), FÃÆ'¨rÃÆ'¨ (whistle), Aro (Cymbal), AgogÃÆ'Â' (bells), various types of flute including Ekutu , Okinkin & amp; Igba.

Oriki (song of praise), a sung poem genre, containing a series of proverb phrases, praising or characterizing the person from Egba and Ekiti, is often regarded as the oldest Yoruba music tradition. Yoruba music is usually Polyrhythmic, which can be described as a series of interlocking rhythms that fit together somewhat like pieces in a jigsaw puzzle. There is a basic timeline and each instrument plays a pattern associated with that timeline. The resulting ensemble provides a distinctive sound from the West African drum Yoruba. Music YorÃÆ'¹bÃÆ'¡ is considered to be the most important component of the popular music world of modern Nigeria. Although traditional Yoruba music is not influenced by foreign music, the same can not be said about modern Yoruba music that has evolved and adapted through contact with foreign instruments, talents and creativity.

Twins in Yoruba community

Yoruba presents the world's highest rates of dizygotic twins (4.4% of all maternities). They manifest on twin sets of 45-50 (or 90-100 twins) per 1,000 live births, probably because of the high consumption of certain types of sweet potatoes containing natural phytoestrogens that can stimulate the ovaries to release eggs from each side. Twins are very important for Yoruba and they usually tend to give a special name to each of the twins. The first of the twins to be born traditionally is named after Taiyewo or Tayewo, meaning 'the first to taste the world', or 'second twin slaves', this is often abbreviated as being Taiwo , Taiye or Taye . Kehinde is the last twin name that was born. Kehinde is sometimes also referred to as Kehindegbegbon which is shortened; Omo kehin de gba egbon and means, 'the coming child gets the rights of the elder'.

Calendar

Time measured in ÃÆ' ??? jÃÆ'º (minutes), wÃÆ'¡kÃÆ' tÃÆ' (hour), ? J ?? (day), ?? s ?? (week), o? Ã, (month) and ? dÃÆ' º n (years). There are 60 ÃÆ' ??? jÃÆ'º in 1 wÃÆ'¡kÃÆ' tÃÆ' ; 24 wÃÆ'¡kÃÆ' tÃÆ' in 1 ? J ?? ; 7 ? J ?? in 1 ?? s ?? ; 4 ?? s ?? in 1 o? ù and 52 ?? s ?? in 1 ? DÃÆ' º n . Have 12 o? ù in 1 ? DÃÆ' º n .

The Yoruba week consists of five days. Of these, only four have names. Traditionally, Yoruba calculates their week from Ojó ÃÆ''gÃÆ'ºn, today dedicated to ÃÆ''gÃÆ'ºn. The second day is the Ojó JÃÆ'¡kÃÆ'ºta day dedicated to SÃ ng ng³. The third day is known as Ojó ÃÆ''sÃÆ'¨- today dedicated to ÃÆ''rÃÆ' Â ¢ ÃÆ'? LÃÆ'¡ (ObÃÆ'¡ÃÆ'¡¡¡), while the fourth day is Ojó³ Awo, to honor ÃÆ''rÃÆ'ºnmÃÆ'¬lÃÆ'.

The Yoruba (Kojoda) calendar year begins from 3 June to 2 June of the following year. According to this calendar, Gregorian year 2008 CE is the 10,050 year old Yoruba culture. To make peace with the Gregorian calendar, Yoruba people also often measure time in seven days a week and four weeks a month:

Cuisine

Solid food, mostly cooked, pounded or prepared with hot water is a staple of Yoruba. These foods are all by-products of crops like cassava, sweet potatoes, cocoyam and form a large part of it all. Others such as Bananas, corn, beans, meat, and fish are also the top choices.

Some of the common Yoruba foods are iyan (yam pounded), Amala, eba, semo, fufu, Moin moin (peanut cake) and akara. Soups include egusi, ewedu, okra, vegetables are also very common as part of the diet. Goods like rice and beans (locally called ewa) are part of a regular diet. Some dishes are also prepared for celebrations and ceremonies such as Jollof rice and fried rice. Other popular dishes are Ekuru, stews, corn, cassava, and flour - for example. corn, yams, plantains and nuts, eggs, chicken, beef and various forms of meat (pumos made of cowhide). Some of the lesser known foods and many other staple foods are garut porridge, candied, fried and coconut spices; and some breads - yeast bread, stone bread, and artificial bread to name a few.

• Yoruba cultural cuisine

src: buzznigeria.com

Dressing and dressing

Yoruba is very proud of their clothes, because they are famous. Traditional clothing material comes from processed cotton by traditional weavers. They believe that the type of clothing worn by a man depicts his personality and social status, and that different occasions require different clothing.

Usually, Yoruba has a very wide material used to make clothes, the most basic is A? O-Ok , which is a towering fabric of different patterns and colors that are sewn into various styles. and are present in different colors and patterns. Okay Aso comes in three main styles based on patterns and colors;

• Alaari - A rich red? - Okay,
• Sanyan - light brown and light brown A ?? - Okay, and
• ? tu - A dark blue? - Okay.

Other clothing materials include but are not limited to:

• Ofi - a pure white knit fabric, used as a cover cloth, it can be sewn and worn.
• Aran - a velvety garment material with a fine texture sewn into Dan? iki and K? mb ?, worn by the rich.
• Adir? - fabrics with various patterns and designs, dye in tilapia (? lu or Aro).

Clothing in Yoruba culture is gender sensitive, though there is a gender-based family tradition. For men's apparel, they have BÃÆ'¹bÃÆ'¡¡, Esiki and Sapara , which are considered ÃÆ'Ë † wÃÆ'¹ ÃÆ'â,¬ wÃÆ'²tÃÆ'Â © lÃÆ'¨ or underwear, while they also have Dandogo, AgbÃÆ'¡dÃÆ'¡, Gbariye, Sulia and Oyala , also known as ÃÆ'Ë † wÃÆ'¹ ÃÆ' â'¬ wÃÆ'²lÃÆ' Â © kÃÆ'¨ / ÃÆ'â,¬ wÃÆ'²sÃÆ'³kÃÆ'¨ or overwear. Some fashionable men can add accessories to the clothing of AgbÃÆ'¡dÃÆ'¡ in the form of cover (ÃÆ'Ã…'bora).

They also have different types of SÃÆ'²kòtÃÆ'² or original trousers that are sown beside the above mentioned dresses. Some of them are KÃÆ'¨mbÃÆ'¨ (Three Quarterly pants), GbÃÆ'¡anu , SÃÆ'³ÃÆ'³rÃÆ'³ i> KÃÆ'¡amu & amp; SÃÆ'²kÃÆ'²tÃÆ'² Elemu . Dressing a man is considered incomplete without a hat ( FÃÆ'¬lÃÆ' ). Some of these caps include, but are not limited to; Gobi (Cylinder, which when used can be compressed and formed forward, sideways, or backward), Tinko , AbetÃÆ'-ajá < - like a shape that gets its name from its hanging flap that resembles the dog's ear hanging.The cover can be lowered to cover the ears in cold weather, otherwise they rise up in normal weather), Alagbaa, Oribi, Bentigoo, Onide < i>, and Labankada (larger version of AbetÃÆ'¡ÃÆ'¡, and used in such a manner as to reveal the contrast colors of the fabric used as a coat for flap).

Women also have different types of dresses. The most commonly used ones are ÃÆ'Ã…'rÃÆ'³ (wrapper) and BÃÆ'¹bÃÆ'¡ (loose tops like blouses). Women also have matching GÃÆ'¨lÃÆ'¨ (dental head) to be worn whenever ÃÆ'Ã…'rÃÆ'³ and BÃÆ'¹bÃÆ'¡ are located. Just as the hat (FÃÆ'¬lÃÆ') is important for men, women's clothing is considered incomplete without GÃÆ'¨lÃÆ'¨. It may be plain or expensive fabric like a capable woman. Apart from this, they also have ÃÆ'¬ÃÆ'¹ÃÆ'¹ÃÆ'¹n (Shawls) and ÃÆ'Ã…'pÃÆ'¨lÃÆ'  © (which are pieces of long cloth that usually hang on the left shoulder and stretch from back of body forward). Sometimes, it's tied round their waist above the pack of an original pack. Unlike men, women have two types of underwear (ÃÆ'Ë † wÃÆ'¹ ÃÆ' â,¬ wÃÆ'²tÃÆ'  © lÃÆ'¨), called; TÃÆ'²bi and SinmÃÆ' . TÃÆ'²bi is like a modern apron with a rope and space where women can store their valuables. They bind tÃÆ'²bi around the waist before wearing ÃÆ'Ã…'rÃÆ'³ (wrapping). SinmÃÆ' is like a sleeveless T-shirt worn underneath before wearing another outfit on the upper body.

There are many types of beads ( ÃÆ'Ã…'lÃÆ'¨kÃÆ'¨ ), hand strap, necklace (Egba orÃÆ'¹n), bangles (Egba esÃÆ'¨) and bracelet (Egba owÃÆ'³) abundant in Yoruba land, both men and women wearing body jewelry. Heads, imams, kings or royal people, mainly use some of these beads, often. Some of these beads include Iyun, Lagidigba, ÃÆ' â,¬ kÃÆ'ºn etc. A very popular accessory among nobles and titled Babalawos/Babalorishas is ÃÆ'Ã…'rÃÆ'¹kÃÆ'¨rÃÆ'¨ , which is artistically processed animal tails, a kind of fly-whisk. A ponytail is a symbol of authority and majesty. It can be used in temples for decoration but most often used by priests and priests as a symbol of their authority or Ashe. Because most men go with their hair cut low or shaved neatly every time, the opposite is the case with women. Hair is considered as ' Glory woman '. They usually treat their hair in two main ways; They are wicker and they weave. There are many types of wicker styles, and women easily choose whatever type they want. Some of which include kÃÆ'²lÃÆ' Â © sÃÆ'¨, ÃÆ'Ã…'pÃÆ' kÃÆ'³-elÃÆ' Â © dÃÆ'Â, SÃÆ'¹kÃÆ'º, KojÃÆ'ºsÃÆ'³ko, AlÃÆ'¡gogo, Konkoso , Etc. Traditionally, Yoruba regards tribal marks as a way of adding beauty to the face. individual. This is despite the fact that they show clearly from which parts of Yorubal and an individual come from, because different areas are associated with different values. Various types of tribal marks are made with a knife or a local knife on the cheek. This is usually done in infancy, when the children are unaware of the pain. Some of these tribes including PÃÆ' lÃÆ' Â © Â ©, AbÃÆ' jÃÆ' -ÃÆ'Ë † gbÃÆ'¡, AbÃÆ' jÃÆ'-'wu, AbÃÆ' jÃÆ' -mÃÆ' Â © rin, KÃÆ' kÃÆ' Â © Â ©, GÃÆ'²mbÃÆ'², Ture, PÃÆ' Â © lÃÆ'Â Â © IfÃÆ'¨, KÃÆ'Ã… © kÃÆ' Â © ÃÆ''wu, PÃÆ'Ã… © lÃÆ' Â © ÃÆ'Ã…'jÃÆ'¨bÃÆ'º etc. This practice is almost faded.

Yoruba believes that the development of a nation is the same as that of a man or a woman. Therefore, the personality of an individual must be developed to fulfill his responsibilities. Clothing among the Yoruba people is an important factor that characterizes a person's personality. This belief is embedded in the Yoruba proverb. Various opportunities also require different clothing between Yoruba.

• Yoruba Clothing

src: i.ytimg.com

Demographics

Benin

The Yoruba estimate in Benin varies from about 1.1 to 1.5 million people. Yoruba is the main group in the Benin department of Ouà © à © mÃÆ'Ã… ©, all Subpreër including Porto Novo (AjasÃÆ'¨), Adjara; Provinces of Collines, all sub-prefectures include SavÃÆ'¨, Dassa-Zoume, Bante, Tchetti, Gouka; Plateau Province, all Subpreakia including KÃÆ' © tou, Sakà © à © tÃÆ'Ã… ©, PobÃÆ'¨; Borgou Province, Tchaourou Subprefecture including Tchaourou; Zou, Ouihni and Zogbodome Sub-prefecture; Donga Province, Bassila Sub-district and Alibori, Kandi Sub-prefecture.

Places

The main cities of Yoruba or the cities of Benin are: Porto-Novo (Ajase), OuÃÆ'¨ssÃÆ'¨ (Wese), Ketu, SavÃÆ' © (Tchabe), Tchaourou (Shaworo), BantÃÆ'¨-Akpassi, Bassila, Ouinhi Adjarra, Adja -OuÃÆ'¨rÃÆ'¨ (Aja Were), Sakà © à © tÃÆ'  © (Itakete), Ifangni (Ifonyi), PobÃÆ'¨, Dassa (Idasha), Glazoue (Gbomina), Ipinle, Aledjo-Koura, etc.

West Africa (Other)

Yoruba in Burkina Faso is about 70,000 people, and about 60,000 in Niger. In Ivory Coast, they are concentrated in the cities of Abidjan (Treichville, Adjamà © Å ©), Bouake, Korhogo, Grand Bassam and Gagnoa where they are mostly employed in the retail business in major markets. Or known as "Anago merchants", they dominate certain sectors of the retail economy.

Nigeria

The Yorubas tribe is the main ethnic group in the states of Nigeria, Ekiti, Lagos, Ogun, Ondo, Osun, Kwara, Oyo, western Kogi and Akoko part of Edo.

Places

Kota-kota Yoruba kepala atau kota-kota di Nigeria adalah :? Ab Stone, Abstract, Ado-Ekiti, Below the Plateau Bridge, waking at €, Akur, Atan-Otta Aiyetoro, tidak pernah Aiyetoro, Badagry, Ede, Atlanta, Tim? , preman, APC, pantat, Doa, Eruwa, Esa-top, Esia, Fiditi, Pusat, Ibadan, Adebanjo, Mengapa membajak Ido, Ido-Ekiti, steil, berbahaya (Ondo), Burnsville, rak semprot, Indi tanjakan, aneh, Igbo-ora, hilangnya Gereja? Ijebu-Ijesha, Ijebu Ode, Ijede, Ijero-Ekiti, Seat, Uzbekistan, Denmark, Ikere-Ekiti, Ikire, Suites, Konstruksi Bucharest, Ikorodu, EcoSignature Oriental, Ilaje, antara lain, Ilawe-Ekiti, gais © -Jika ?, OLUJI, Ilesa, Illah Bunu, pengadilan, He? Iko, Ekiti, Istanbul, Ijean, Ijean, Ekiti, Istanbul, Chemist, Kecepatan, Jebba Kabba, Kishi, Lagos (Lagos), Lalupon, Lokoja, Mopa, Obajana modern, luar kerendahan hati, The Ondo State, the Ondo State, the state of Ondo State, the Ondo State, the state of Ondo, the state of Ondo, the state of Ondo, bokong, uang,? y, Shagamu, Shaki, Bagikan, Te de, Upele, Usi-ekiti.

Togo

The Yoruba estimate in Togo varies from about 500,000 to 600,000 people. There is a Yoruba immigrant community from Nigeria, and the ancestral community of Yoruba living in Togo. Emmanuel Adebayor footballer is an example of a Togolese from an immigrant Yoruba background. The Yoruba indigenous community in Togo, however, can be found in the Togo department of the Plateaux, Anie, Ogou and Est-Mono prefecture areas; Centrale and Tchamba Prefecture. The main cities of Yoruba or the cities of Togo are: Atakpame, AniÃÆ'Â ©, Morita, Ofe, Elavagnon, Kambole.

The Yoruba diaspora

Yoruba or heredity can be found all over the world, especially in England, Canada, the United States, Cuba, Brazil, Latin America and the Caribbean. Significant Yoruba communities can be found in South America and Australia. Migration of Yoruba people around the world has led to the spread of Yoruba culture around the world. The Yoruba have historically spread throughout the world by the combined forces of Atlantic slave trade and voluntary self-migration. Their exact population outside Africa is unknown, but researchers have determined that most African components in the ancestors of African Americans are from Yoruba and/or extraction like Yoruba. In the domain of their Atlantic world, Yorubas is known as "Nago/Anago", "Terranova", "Lucumi" and "I", or by the names of their various clans.

Yoruba left an important presence in Cuba and Brazil, particularly in Havana and Bahia. According to a 19th century report, "Yoruba is still today, the most numerous and influential in the state of Bahia, the most being the people of Oyo, the capital of the Yoruba empire." Others include Ijexa (Ijesha), Lucumi Ota (Aworis), Ketus, Ekitis, Jebus (Ijebu), Egba, Lucumi Ecumacho (Ogbomosho), and Anagos. In documents dating from 1816 to 1850, Yorubas constituted 69.1% of all slaves whose ethnic origin is known, accounting for 82.3% of all slaves of the Bight of Benin. The proportion of slaves from West-Central Africa (Angola - Congo) dropped dramatically to only 14.7%.

Between 1831 and 1852, the African-born boy and the Salvadoran resident, Bahia surpassed the birth-born Brazilians who were free. Meanwhile, between 1808 and 1842 an average of 31.3% of those released from Africa were NagÃÆ'Â' (Yoruba). Between 1851 and 1884, the number increased to 73.9% dramatic.

The other areas are

Source of the article : Wikipedia