x

0balufonlll:


Interesting stuff, baba.

I would like to add that for the Yoruba folks, apart from praise poems and such, notable events are etched in cultural festivals and coronations.

To understand the origins of Oduduwa one may need to investigate the legacies he left behind or those legacies that are said to be connected to him. An instance is the Ooni’s coronation. Once a candidate has been selected by the combined efforts of the Otun & Osi Ife, the procession for coronation begins at Oke Ora. The Ooni-elect will go to Oke-Ora (he used to spend a number of days back in the days), eat certain things & dress a certain way, then walks down from Oke Ora with certain people (who are now chiefs), he takes a certain pathway and stops over at certain compounds where he is joined one by oneby certain people and led to the first place Oduduwa was settled called Idio.

In specific terms, looking at festivals in Ile-Ife where lineages are strictly founded by deities and thus reflecting on the structural planning of the town. One may need to look at festivals and one of such notable examples is Odun Idio (Oduduwa festival) which features Idio group (those who were Oduduwa’s people) and Aloran/Omitoto group led by Obaloran who was one of Oduduwa’s sons who is hardly ever talked about.

Also, one would find that certain families/compounds derive their relevance from the roles their ancestors played alongside other deities - this is besides the families started by major deities. One of such notable figures is Ejio, Oramfe’s son. Ejio was one of the few people who knew Oduduwa & his groups were coming. And on the day Oduduwa decided to walk down from his abode, Ejio was thhe first to walk down a certain path to receive him and led him to a certain quarter where he was settled (Other quarters rejected the idea of the re-division of lands to accommodate hill settlers who wanted access to the fertile land for farming). This Ejio is the progenitor of Obajio.

Another notable personage was Orunto. He spear-headed the unification of the fragmented autonomous communities into a single unit. He was one of the notable figures of the pre-Ife period who would rather have a unified system with a centralized government than a scattered one. He succeeded and became Obalufe (Oba of Ife).

If you look at the Ooni’s chiefs to the right, the Obalufe, Obajio, Obaloran are chiefs/town kings who co-rule with Ife. The essence of their positions stem from their place in Ife early history. The latter additions of Akogun (added during Oranmiyan’s time), Ejesi, Waasin & Jagunosin were added during Ademiluyi & Osinkola’s times respectively.

In conclusion, Oduduwa did not migrate from Mecca. The Mecca migration theory is Oyo’s history of Oduduwa. It is Oyo’s attempt at reconstructing Ooni’s position as that of a chief priest of slave progeny in order to catapult their own king, the Alaafin, to the fore of Yoruba monarchy. Looking at the history of Ile-Ife, none of the legacies left behind during the Oduduwa period reflects Mecca or Bini, everything is totally local. The festivals and historical re-enactments are considered evidences enough in Historiography. Thank you & pardon my intrusion.

But Orunto is a son of Oduduwa?

x

Donmedrac:
Lol the yorubas need serious cleansing..

The bini have forever left their mark their, the Fulani dynasty is going the same in Kwara

I pity you people

What Mark did bini leave in Yorubaland? Your head needs cleansing

rhektor:


What Mark did bini leave in Yorubaland? Your head needs cleansing

all your kings are Bini mark except that one on Kwara that Fulani have taken over

If Obatala and Oduduwa we're later addition to mystical History, how old is IFA?

Were they mentioned in IFA or later addition?

0balufonlll:


Interesting stuff, baba.

I would like to add that for the Yoruba folks, apart from praise poems and such, notable events are etched in cultural festivals and coronations.

To understand the origins of Oduduwa one may need to investigate the legacies he left behind or those legacies that are said to be connected to him. An instance is the Ooni’s coronation. Once a candidate has been selected by the combined efforts of the Otun & Osi Ife, the procession for coronation begins at Oke Ora. The Ooni-elect will go to Oke-Ora (he used to spend a number of days back in the days), eat certain things & dress a certain way, then walks down from Oke Ora with certain people (who are now chiefs), he takes a certain pathway and stops over at certain compounds where he is joined one by oneby certain people and led to the first place Oduduwa was settled called Idio.

In specific terms, looking at festivals in Ile-Ife where lineages are strictly founded by deities and thus reflecting on the structural planning of the town. One may need to look at festivals and one of such notable examples is Odun Idio (Oduduwa festival) which features Idio group (those who were Oduduwa’s people) and Aloran/Omitoto group led by Obaloran who was one of Oduduwa’s sons who is hardly ever talked about.

Also, one would find that certain families/compounds derive their relevance from the roles their ancestors played alongside other deities - this is besides the families started by major deities. One of such notable figures is Ejio, Oramfe’s son. Ejio was one of the few people who knew Oduduwa & his groups were coming. And on the day Oduduwa decided to walk down from his abode, Ejio was thhe first to walk down a certain path to receive him and led him to a certain quarter where he was settled (Other quarters rejected the idea of the re-division of lands to accommodate hill settlers who wanted access to the fertile land for farming). This Ejio is the progenitor of Obajio.

Another notable personage was Orunto. He spear-headed the unification of the fragmented autonomous communities into a single unit. He was one of the notable figures of the pre-Ife period who would rather have a unified system with a centralized government than a scattered one. He succeeded and became Obalufe (Oba of Ife).

If you look at the Ooni’s chiefs to the right, the Obalufe, Obajio, Obaloran are chiefs/town kings who co-rule with Ife. The essence of their positions stem from their place in Ife early history. The latter additions of Akogun (added during Oranmiyan’s time), Ejesi, Waasin & Jagunosin were added during Ademiluyi & Osinkola’s times respectively.

In conclusion, Oduduwa did not migrate from Mecca. The Mecca migration theory is Oyo’s history of Oduduwa. It is Oyo’s attempt at reconstructing Ooni’s position as that of a chief priest of slave progeny in order to catapult their own king, the Alaafin, to the fore of Yoruba monarchy. Looking at the history of Ile-Ife, none of the legacies left behind during the Oduduwa period reflects Mecca or Bini, everything is totally local. The festivals and historical re-enactments are considered evidences enough in Historiography. Thank you & pardon my intrusion.