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Oduduwa

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A statue of Oduduwa

Odùduwà (Ooduwa, Odudua or Oòdua) was a Yoruba divine king,[1] a creator deity (orisha) in the Yoruba religion, and the legendary figure who ushered in the classical period that later led to the foundation of the Ife Empire.[2] His earthly origins are from the village of Oke Ora.[3] To tradition, he was the holder of the title of the Olofin of Ile-Ife, the Yoruba holy city.[4] He ruled briefly in Ife,[5] and also served as the progenitor of a number of independent royal dynasties in Yorubaland,[6][7] holding the praise names Olofin Adimula and Olofin Aye.[8]

While archaeologists and historians estimate Oduduwa's kingly existence to the Late Formative Period of Ife (800-1000CE),[9] Yoruba spirituality sees Oduduwa, together with Obatala, to be creator divinities as old as the earth itself.[10]

The etymological derivation of the Yoruba name “Oduduwa” is: Odu-ti-o-da-uwa (i.e. Odu-ti-o-da-iwa). This translates literally to: The great repository which brings forth existence.[11]

Ife traditions

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House of Oduduwa
Yoruba royal dynasty
Ife Head, relic of the royal cult of an ancient Ooni of Ile-Ife and heraldic symbol of Ife royalty
Parent house
Current regionYorubaland
Foundedc.11th century
FounderOduduwa (Olofin Adimula)
Current headOjaja II
Titles

Ojoye/Oloye Ife[12]

  • ÌHÀRẸ – Outer/Town chiefs (Àgbà Ifẹ̀):[13]
  • Ọbalufe (Ọ̀runtọ́) Ife
  • Ọbalọran Ife
  • Ọbajio Ife
  • Ọbalaye Ife
  • Akọgun Ife
  • Waasin ife
  • Jagunọṣin ife
  • Ejesi Ife
  • MỌDÉWÁ – Inner/Palace chiefs (Ẹmẹsẹ̀):[14]
  • Lọwa ijaruwa
  • Isanire
  • Jaran
  • Aguro
  • Arodẹ
  • Ladin
  • Lọwate
  • Erebẹsẹ
Style(s)Kábíèsí
Majesty
Imperial Highness
Members
Connected familiesOyo royal family
Bini royal family
TraditionsÌṣẹ̀ṣe
Christianity
Islam
MottoIlé Ifẹ̀ orírun ayé, Ibi tí ojúmọ́ ti ń mọ́ wá. (Yoruba: Ife, source origin of the world, the place from which dawn begins)
Cadet branchesIn Ife (4)
  • Oshinkola of Iremo
  • Giesi of Moore
  • Ogboru of Ilare
  • Lafogido of Okerewe

Outside Ife (Several)

Ife tradition, which modern historians accord precedence, relates that Oduduwa was a personage who migrated from the community of Oke Ora, a hilltop abode to the east of the original Ife confederacy of thirteen communities known as the Elu. The leadership of these communities structured themselves to be rotational, with the Oba of each community taking turns at chairmanship. The communities are remembered to be; Iloromu, Imojubi, Ideta (Idita), Oke-Oja, Parakin, Ido, Iwinrin, Odin, Ijugbe, Iraye, Oke-Awo, Iloran and Omologun.[15]

Early Ife

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Oduduwa and his group are believed to have disrupted the political structure of the 13 communities being lead by Obatala, a conflict said to be responsible for some early migrations from Ife.[16] Between war and diplomacy lasting several generations, the groups were at a stalemate, until a large smallpox outbreak brought about a truce from the Obatala camp, eventually forming these communities into a single Ife state under the Oduduwa group.[17] The reconciliation and reintegration of the Obatala group into the political and civil structure of Ife is commemorated annually in the Itapa festival.[17]

There were elements of the Ugbo, members of the former Obatala faction, who strongly opposed the new alliance. Some, seeking more fertile land, are said to have left Ife of their own accord to resettle and form their own Yoruba communities near the coast, while others relocated elsewhere in Ife to continue the conflict.[18]

Crowns of Oduduwa

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Main article: Oranyan
Main article: Moremi Ajasoro

Long after the era of Oduduwa and Obatala, the next major progression of events were captured in the figure of Ọranyan (Ọ̀rànmíyàn).[19] In tradition, Oranyan was a son of Ogun,[20] and the youngest of Oduduwa's grandsons.[21] He is said to have been the most war-like Yoruba prince out of all his contemporaries,[22] and certainly one of the most adventurous of the historical princes. Ife was under constant raids by disassociated factions of the previous Ugbo groups, but upon learning their secrets from Mọremí, Oranyan is said to have brought an end to their brigandry, and along with Moremi, brought a long period of peace to Ife.[23]

Ife enjoyed remarkable royal and technological developments throughout its classical period. It became the largest emporium for religious, economic, and political advancement in the region, and attracted traders from all over West Africa who sought its exclusive offerings.[24] As Ife's renown increased, the eminence of the Oduduwa dynasty grew to the extent that the possession of a "crown of Oduduwa" projected the ability to guarantee security through cultural, military, and political power for migrating groups.[25]

Oranyan spread the consolidated model of Ife kingship to many parts of the Yoruba world through his own offspring, notably establishing the two most prominent regional dynasties after Ife in the Oyo Empire, and the Benin kingdom. Some traditions from Ado Ekiti and other Yoruba kingdoms also associate part of their royal Ife origins with figures who accompanied Oranyan's initial entourage out of Ife.[26] Oranyan later returned home, to claim Ife's crown of Oduduwa.[27]

Omo Oduduwa

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Various traditions say that up to 16 different princes or groups left Ife (Oranyan being the last) to create kingdoms that would constitute a familial commonwealth with Ife as their sacred fatherly centre. The founders of these various royal lineages are commonly translated from Yoruba traditions to English as sons or grandsons of Oduduwa.[25][28][29] Historians and anthropologists generally see these traditions as the compressed selections of Yoruba descendants who were remembered for their impact, rather than as a literal and complete family tree.[30][31] Till today Yoruba people call themselves Ọmọ Odùduwà (descendants of Oduduwa) after the same manner.[29]

Alternative views

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Oduduwa and his/her role in creation

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Main article: Primordial Goddess

Yoruba religious traditions about the dawn of time claim that Oduduwa was Olodumare's favorite Orisa. As such, he (or she, as the primordial Oduduwa originally represented the Divine Feminine aspect and Obatala the Divine Masculine) was sent from heaven to create the earth upon the waters, a mission he/she had usurped from his/her consort and sibling Obatala,[10] who had been equipped with a snail shell filled with sand and a rooster to scatter the said sand in order to create land. These beliefs, held by Yoruba traditionalists, are said to be the cornerstone of their story of creation. Obatala and Oduduwa here are represented symbolically by a calabash, with Obatala taking the top and Oduduwa taking the bottom. In this narrative, Oduduwa is also known as Olofin Otete, the one who took the Basket of Existence from Olodumare.[32]

Another depiction of Oduduwa as being the wife of Obatala is presented in Odu Ifa Osa Meji, a verse of the Ifa oracle. In this Odu, Obatala discovers the secret of his wife and steals the masquerade's robes from her to wear it himself. This is suggested to be a historical representation of a switch from matriarchy to patriarchy.[32]

This cosmological tradition has sometimes been blended with the tradition of the historical Oduduwa. According to others, the historical Oduduwa is considered to be named after the earlier version of Oduduwa, who is female and related to the Earth called Ile.[33][34]

The earlier traditions of either a gender-fluid or an expressly female Oduduwa are seen in the spirit's representation in the Gelede tradition. Initiates of Gelede receive a shrine to Oduduwa along with a Gelede costume and mask. This speaks to Oduduwa as being associated with the divine ancestral mothers that are known as Awon iya wa or Iyami. Here, Oduduwa is revered as the mother of the Yoruba.[35]

Non-Yoruba views

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Certain other people have claimed a connection to Oduduwa. According to the Kanuri, Yauri, Gobir, Acipu, Jukun and Borgu tribes, whose founding ancestors were said to be Oduduwa's brothers[36] (as recorded in the 19th century by Samuel Johnson), Oduduwa was the son of Damerudu, whom Yoruba call Lamurudu, a prince who was himself the son of the magician King Kisra. Kisra and his allies are said to have fought Muhammad in the Battle of Badr and Kisra was forced to migrate from Arabia into Africa after losing the war to the jihadists in 624 AD. According to the legend, he and his followers founded many kingdoms and ruling dynasties along their migration route into West Africa.[37][38][39] This tradition is a variant of the belief, popular amongst some Muslims, that held that Oduduwa was a prince originating from Mecca. However, it is thought by some scholars to derive from the later influences on Yoruba culture of Islam and other Abrahamic religions and conflicts with other traditions in the Yoruba traditional corpus.[40][41]

See also

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References

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  1. ^ Bondarenko 2003, p. 70.
  2. ^ Ogundiran 2020, p. 7.
  3. ^ Nwanyanwu, O. J.; Opajobi, Bola; Olayinka, Sola (1997). Education for Socio-economic & Political Development in Nigeria. Visual Resources. p. 159. ISBN 978-978-34467-0-0. Retrieved 1 May 2024.
  4. ^ "The Yoruba States | World Civilization". courses.lumenlearning.com. Retrieved 2020-05-26.
  5. ^ Alokan, Adeware (2018). The Origin, Growth & Development of Efon Alaaye Kingdom. Timade Ventures. ISBN 9789783456785.
  6. ^ Obayemi, A., "The Yoruba and Edo-speaking Peoples and their Neighbors before 1600 AD", in J. F. A. Ajayi & M. Crowder (eds), History of West Africa, vol. I (1976), 255–322.
  7. ^ Falola, Toyin; Mbah, Emmanuel (2018). Dissent, Protest and Dispute in Africa. Taylor & Francis. ISBN 9781315413082.
  8. ^ Atanda, Joseph Adebowale; Oguntomisin, Dare (17 June 2018). Readings in Nigerian History and Culture. ISBN 9789783654822.
  9. ^ Falola, Toyin; Jennings, Christian (2004). Sources and Methods in African History: Spoken, Written, Unearthed. University Rochester Press. p. 43. ISBN 978-1-58046-140-5.
  10. ^ a b Lynch, Patricia Ann (2018). African Mythology, A to Z. Infobase. ISBN 9781438119885.
  11. ^ Johnson 1921, p. 143.
  12. ^ Lange, Dierk (2004). Ancient Kingdoms of West Africa: African-centred and Canaanite-Israelite Perspectives ; a Collection of Published and Unpublished Studies in English and French. J.H. Röll Verlag. p. 368. ISBN 978-3-89754-115-3. Retrieved 1 November 2023.
  13. ^ Okelola, Olubayo (2001). Political History of Ile-Ife (cradle of Yoruba Race) 1900–1980. Lichfield. p. 4. Retrieved 1 November 2023.
  14. ^ Adegoke, Ebenezer Olalekan (March 1995). "A study of the role of women in the burial rituals of the Ife of southwestern Nigeria" (PDF). King's College Research Portal: 20. Retrieved 10 November 2024.
  15. ^ Ogundiran 2020, p. 53.
  16. ^ Ogundiran 2020, p. 64.
  17. ^ a b Ogundiran 2020, p. 65.
  18. ^ Ogundiran 2020, p. 89.
  19. ^ Ogundiran 2020, p. 115.
  20. ^ Wyndham 1921, p. 45.
  21. ^ Johnson 1921, p. 8.
  22. ^ Peter M. Rose 2004, p. 112.
  23. ^ Wyndham 1921, p. 45, 46.
  24. ^ Ogundiran 2020, p. 104, 105.
  25. ^ a b Adebayo 2018, page 21.
  26. ^ Ogundiran 2020, p. 144.
  27. ^ Wyndham 1921, p. 47.
  28. ^ Law 1973, p. 210.
  29. ^ a b Kevin 2013, p. 1680.
  30. ^ Robin, Horton (June 1979). ANCIENT IFE: A REASSESSMENT. Historical Society of Nigeria. p. 98. ISBN 9789783550766.
  31. ^ Law 1973, p. 211.
  32. ^ a b Washington, Teresa (2014). The Architects of Existence. United States: Oyas Tornado. pp. 25–28. ISBN 978-0991073016.
  33. ^ Lawal, Babatunde (1995). "À Yà Gbó, À Yà Tó: New Perspectives on Edan Ògbóni" (PDF). African Arts. 28 (1): 36–49. doi:10.2307/3337249. JSTOR 3337249. Archived (PDF) from the original on 2015-10-27.
  34. ^ Babatunde, E.D. (1980). "Ketu Myths and the Status of Women" (PDF). Ayelekumari.com. Archived (PDF) from the original on 2019-10-18. Retrieved October 18, 2019.
  35. ^ Drewal, Margaret and Henry (1993). Gelede: Art and Female Power among the Yoruba. Indiana University Press. pp. 232–234. ISBN 0253205654.
  36. ^ History of the Yorubas by Samuel Johnson 1921
  37. ^ A. Matthews " The Kisra legend) "https://www.tandfonline.com/doi/abs/10.1080/00020185008706819?journalCode=cast20
  38. ^ Eluyemi, Omotoso (17 June 2018). "This is Ile-Ife".).
  39. ^ Akinjogbin, I. A. (2018). Milestones and concepts in Yoruba history and culture. Olu-Akin Publishers. ISBN 9789763331392.
  40. ^ Ogundipe, Ayodele (2012). Esu Elegbara: Chance, Uncertainly In Yoruba Mythology. Ilorin, Kwara State, Nigeria: Kwara State University Press. p. 15. ISBN 9789789275908.
  41. ^ Bascom, Yoruba, p. 10; Stride, Ifeka: "Peoples and Empires", p. 290.

Sources

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  • Shillington, Kevin (4 July 2013). Encyclopedia of African History 3-Volume Set. Taylor & Francis. ISBN 978-1-135-45670-2.
  • Adebayo, Akanmu (6 February 2018). Culture, Politics, and Money Among the Yoruba. Routledge. ISBN 978-1-351-52419-3.
  • Johnson, Samuel (1921). The history of the Yorubas : From the Earliest Times to the Beginning of the British Protectorate.

Further reading

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  • Ojuade, J. S., "The issue of 'Oduduwa' in Yoruba genesis: the myths and realities", Transafrican Journal of History, 21 (1992), 139–158.
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