Introduction
The Yoruba people of West Africa are found mainly in the southwestern Nigeria and along the coast of West Africa notably in Benin Republic , the Republic of Togo and in Ghana . Ile-Ife is generally accepted as the ‘source' or ‘root' of this group of people. It is also known as the centre of Yoruba religion and home of festivals. Out of the 401 days in Ife lunar calendar, only one day is free from festival and religious activities. This 401st day is set aside for the King (Ooni, the Arole Oodua ) who is the representative of Olodumare on earth. During Olojo or Ifa festival, he plays a major role as the chief celebrant of these festivals.
This is the reason why he is referred to as Ooni ‘Risa (Ooni, an equal of the gods), believing that he is the God on earth. For this, no one dares question his actions, ‘ka bi o ko si (kabiyesi) , in fact, the word ‘ kabiyesi' must have originated from the ancient Ife dialect. ‘ Ka bi yesi ?' (Ask who?).
In Yoruba festivals, the king ( Oba ) is considered the representative of the deities. Moreover, they are seen as divine human beings whose presence is accompanied by a retinue of invisible beings . This is why palace guards (today both government agent, uniformed and secret police surround some the kings) surround them.
Before recent time, the ceremonial activities of some of the festivals are held either in secret or under darkness. Non-initiates were prevented from taking part or observing the activities of the devotees. In some cases a curfew is imposed on the people for a period of time when the ‘gods' will move out from the grove or their place of abode to the palace and from the palace back to the grove or their place of abode.
The period of slavery saw the movement of some of the devotees into the Diaspora. However, they went with the festivals in their head, the atmosphere did not provide for full practice of the festivals whilst the experience in the new found home left them with little memory of their religious practices.
Nostalgia to go back to their root, to ascertain the root and have in-depth knowledge of the root led to recent increase in home coming of Africans in the Diaspora. This home coming avails them the opportunity of being entitled to and renewing their faith in their ancestral belief system, apart from the opportunity of reunion with their motherland and most importantly to learn the act of this religion and festivals by observation and participation..
This paper therefore examines two of the festivals, Olojo (Ogun) and Ifa (Orunmila) festivals in Ile-Ife and the participation of Africans in the Diaspora and concludes that the festivals have provided them with the opportunity of linking them to their real roots and a good school for their knowledge of the African system.
As stated by Reade , ‘he who writes the history of the world must not neglect to observe and describe the black stream of humanity which had poured into America from the Soudan. It has fertilized half a continent with its labour, and set a world on fire with its wrongs: it has influenced the progress of commerce, culture and morality in Europe …' (Reade 1873: 2, pp. 511-12). This is the picture of the importance of the Africans in the development of Europe and the America . The influx of the Africans, which started from the 15 th century and lasted until 19 th century saw the able and agile Africans transported to the Americas and the Caribbean out of their will. Forcefully though, it was, the memory of their lifestyle, their tradition, their music and most importantly their religion did not fade despite the horrible condition in which they were transported.
As rightly observed by Olaniyan, ‘a significant African cultural survival in Brazil and Cuba that continues to fascinate contemporary African visitors to the New World is found in religious rituals. The Yoruba traditional religion seems, for various reasons, to have retained many adherents in Brazil and Cuba (and other neighboring countries in the Island ) in spite of years of separation from the ancestral home. But what is even more striking is the current phenomenon in the diasporas of people embracing Yoruba religion and culture with a purity of purpose and sincerity of devotion rarely observable among the urban elite in the Yoruba city of Lagos or Ibadan' (Olaniyan 1982: 77-78), even in the holy city of Ile-Ife, the cradle of the race.
As stated earlier, the Africans did not loose the memory of their ways of life; this was adapted to their new home, their new life style. Their new language was modified with the intonation of their mother tongue. This is highly observed among the West African ‘forced' migrants of Yoruba origin.
The nostalgia for homecoming, the thirst for ancestral religious purification led to the more desired homecoming of the Africans in the Disapora. Since Yoruba people believed and still believe that custom, tradition and religion is in the blood, it is inherited, no matter the years of separation, the pinching of the cells in the blood of these Africans demanded for homecoming to breathe the real air of ancestral home, partake in the religion and festivals of the homeland. The Yoruba will say ‘eje maa yara nrun kan ara' i.e. blood relation is quickly smelt (identified). This resulted in the high sprit of the Africans in the Diaspora whenever they get to their ‘source' and smelt the air of acceptance. (Pic. 1).
Pic. 1. ‘To my ancestor I pay homage': African in the Diaspora paying homage to Ogun, god of Iron during Olojo festival
Festival in Yorubaland and in other places has an origin, which is usually tied to an ancestor, a hero/heroine or a community. It has been referred to as, ‘a natural phenomenon that protected the people in the past; an important event in the life of the people, the foundation of a town, the emergence of a saviour, the protection by spiritual agent, the magical power of a leader, the bravery of a member of the community, the miraculous delivery of the people from a calamity, provision of food in times of hunger or the mystery associated with a particular divinity'. (Dopamu, 2004: 655).
As stated by Eluyemi (1978) ‘festival is a vehicle to historical reconstruction'. Festival encompasses historical enquiry. Festival might have started as simple occasions when people remembered past events, which were given mythological expressions. It could be the beginning of remembering the dead hero/heroine or an occasion of delivery from calamity. It could also be an event of praising a divinity for meeting their need at the point of difficulty. In time no past, they became institutionalized as essential aspects of the society. Consequently, festivals have actually conserved and sustained society. Through them people express and achieve unity. During Olojo or Ifa festivals, past events are brought to limelight through praise poem ( oriki ) or recitation of Odu Ifa .
According to Mbiti ‘through festivals, the life of the community is renewed. People are entertained, and their tensions find an outlet. Festivals also bring together the people as a group, thus strengthening their unity and cohesion. Religious and social values are repeated and renewed through communal festivals. People seize such occasions to solicit blessings from God or the departed, and there is a general feeling that the visible and invisible worlds co-exist for the benefit of man who is at their centre. Rituals and festivals are religious ways of implementing the values and beliefs of the society. Without them, African life would be dull. Human life needs some relevant rituals and festivals to give it both solemnity and laughter (Mbiti, 1992; 143). This is the true picture of Yoruba festivals and most importantly Olojo and Ifa or Orunmila festivals in Ile-Ife. Today, people of all sort of modern religions, Christian and
Muslim alike put aside their religious beliefs and joined in the festivals celebrating with the king.
In any Yoruba town, or to be specific, in Ile-Ife, festivals have their own calendar, which is carefully worked out and strictly followed without any one disturbing the other. Since most of the national Ife festivals must have the blessing or full participation of the king, an order must be followed. These dates are not just taken, the oracle must be consulted. After fixing the date, elaborate preparation must follow since festival is seen as period of merry-making, entertainment, singing, drumming, dancing, procession, feasting, display of skills and a lot of fun.
Olojo Festival
Olojo festival holds in the month of October every year. It takes place towards the end of the month and after Luwo festival (Luwo was the first and only female Ooni (king) that ruled in Ile-Ife. Her period of reign was marked with a difference as according to Akinjogbin, she made the people of Ife to adopt a clean habit by requesting that their surrounding and path has to be paved with pottery sherds). ‘The timing of the festival depends on the movement of the sun from West to East'. (Omigbule 2007:89). Chief Eredumi (the chief priest of Oranmiyan) is in charge of the dating and the dating is done not by consulting with Ifa but by throwing of the kola ( obi dida ) (pic. 2). Once the date is fixed, no turning back.
Pic. 2 . Obi Dida (throwing of the kolanut to fix Olojo day)
This festival is the most prominent of all the 401 festivals in Ile-Ife. It is held in honour of Ogun the God of iron, the pathfinder and a one time Ooni of the holy city. He is reputed for introducing iron to the community hence he is referred to as the pathfinder ‘ oba to l'ana fun ni' (the king who paves the way for someone).
The festival is observed for four days with the first day as ‘ ilagun ', when the sacrificial items including dog, fowl, snail, palm oil, kolanut, salt, palmwine etc will be brought to the shrine and offered to Ogun. The day is called Ilagun because the sacrificial dog and fowl will be dissected and the bowel thrown open (pic. 3).
Pic. 3: Ogun shrine with sacrificial animals
The ilagun is usually held on Friday. The chief priest is Osogun while all priests of other deities join him to carry out the propiation (Pic. 4). The day starts with merry making at the house of the chief priest when all the priests in Ife and from other Yoruba towns including priest and devotes from the diaspora gather to celebrate with Osogun. Offerings are offered to both Ogun ile (Ogun shrine inside the house) and Ogun ode (Ogun at the entrance of the house).
Pic. 4: Other priests rejoicing with Osogun
Pic. 5: Ogun Ode in front of Osogun's house
In Yorubaland, there are always two shrines dedicated to Ogun in the house of its worshipers. One, at the entrance of the house, ( Ogun ode ) (Pic. 5) and one, inside the house, ( Ogun ile ). It is the belief that Ogun ode keeps vigil on the house and its occupants whilst the Ogun ile is for daily offering to the ancestor. That is why they say that Ogun ile laa koko bo , ki a le r'ese bo tode' i.e. ‘we have to propiate the Ogun inside so as to have the peace of propiating the Ogun at the entrance of the house.' In other words, you must have peace at home before you can go out.
On the first day, a gagged dog, snail, palm oil, fowl, kola nut, palm-wine and a special sacrificial preparation prepared in a small pot ( oru ) presented by the king to Osogun are offered to Ogun. One of the palace messengers presents the ‘ipese' (Pic. 6), from the king, to Osogun and Osogun subsequently passes it on to one of his aides who covered it with a white cloth and walked gently to observe that the pot and its content do not fall down (pic. 7). From there, there is a procession to ‘ Oke-mogun' , (Ogun shrine) Pic. 8). In the past, only the initiates were allowed to be part of this ceremony while others only observe the procession, today, and with the joy of the African diasporas coming back home and being initiated to the cult, they are fully partaking in the event.
Pic. 6: Ooni emissary bringing out the sacrificial preparation for Osogun
Pic. 7. One of the chief priest aides with the sacrificial item from the king.
Pic. 8: Procession from the palace to the shrine.
This event takes place today towards the evening whereas in the ancient time it was observed at night as it was said that the flies that touches the sacrificial materials most especially the blood of the dog must touch anybody whence, the person will die (Osogun, 2005).
The peak of the ceremony is on Saturday when the king comes out in full regalia with his ancient crown ‘ Are ' believed to have been inherited from Oduduwa. There are strings of beads covering the face of the king, as his face must not be seen (pic. 9).
Pic. 9. Ooni with ‘ Are ' crown
For this, people will shout ‘ yesi nwoo, yesi nwo ebora oko mi' (who is looking, who is looking the deity, my husband). As early as the king comes out, people will be shouting and offering prayer on sighting the beaded ancient crown. It is believed that the are crown attracts numerous invisible sprits on the day it is worn by the Ooni who is thus transformed into a rare mortal god amidst numerous spirits and immortal beings. Infact, Yoruba people believed that during festivals, ancestors ‘wakes up' to join the celebration. It must not rain this day but it is believed that the are crown causes rain to fall. ‘The existence of marlevolent forces/powers that may work against smooth conduct of the ritual activities is taken into consideration'. Omigbule 2007: 95. Therefore, all efforts must be put into consideration to prevent any unfavorable interest of the marlevolent forces. Therefore, it is the duty of Egbeji , heads of the medicine men to prevent rain from falling and to keep of marlevolent forces at bay. For this act, he is rewarded and if in the other hand, it rains, he pays a fine.
In procession, the Ooni moves to Oke-mogun (Ogun's hill) among jubilation of heavy crowd, that came from all part of the world including the African in the diaspora. The palace messengers (emese) (for this occasion they are called ‘ lokoloko') clearing ways for the Ooni. They are easily identified as they have their haircut halfway and clad in white and red chalk with sticks in their hands. (Pic. 10)
Pic. 10: Lokoloko Palace messengers ( emese ) with sticks to clear the way for the Ooni
At Oke-mogun, the king engages in a mock sword fight with Osogun, the chief priest of Ogun cult. Here he renews his allegiance to God through Ogun, the ancestors and strengthen his sword of office. The ceremonies are accompanied by great rejoicing, beating of drum and the royal iron gong ( osirigi ), shooting of dane guns to the air and display of magical power. The ‘osirigi' players announce the emergence of the Ooni with the ‘ are ' crown. They will move to the entrance where the Ooni will emerge and be singing ‘ ode to o' (is time to come out). This they will do three times (Pic. 11). By the third time, the Ooni will emerge. The most interesting of the display is that of Egbeji, the head of the herbalists who carries water in a basket without a drop of water falling down. In addition, it must not rain on that day and if it dares rained, the Egbeji has to pay a fine and if it is in other way round, the king must offer a sacrifice.
Pic. 11): Osirigi (gongs dance) drummers announcing the arrival of the king.
From Oke-mogun (Ogun shrine) after the performance of the sacrifice by the king, the king then moves to ‘ ita-aje' (point of wealth) near the ancient Ife market ‘ Oja-Ife' . From there he retires to the palace. The third day is free while the ground finale is on Monday when the king clad in full regalia with ordinary crown (pic. 12) dance round the town, most especially to his family compound where he offers prayers and presents to the people and in turn, his people reciprocate.
As earlier stated, Olojo festival is the only festival that unite the people of Ife . In the 1960s, some schools even would go on holiday because of Olojo festival. It is during this festival period that friends who for the past one year did not see each other will reunite.
Pic. 12: Traditional chiefs paying homage to the Ooni as he prepares to go round the town on the fourth and final day of the festival.
Ifa or Orunmila festival
Ifa, or Orunmila, the god of wisdom, the oracle divinity is worshiped everywhere in Yorubaland, it is universal, unlike other festivals. Orunmila and Ogun deities, one will say, are the most universal of all Yoruba deities or festivals as they are worship everywhere in Yorubaland. Ifa a tripod stand of philosophical knowledge (history, myth and science) is constantly consulted in Yorubaland. Journey or events are not embarked upon until Ifa is consulted. In the ancient time and among the devotees of today, marriage is not contracted until Ifa is consulted. In the migration history of the Yoruba to their different towns, Ifa was consulted and whatever the sacrifice prescribed by Orunmila will be prepared and buried at the middle of the new settlement. In Ife , it is known as Origi why the people of Ila-Orangun call it ‘esi'. Pic. 13.
Pic. 13: ‘ Origi ' Oke-‘tase, Ile-Ife .
Ifa festival in Ile-Ife is held in the month of June , according to the dictate of Ifa divination. The period of the festival is marked as the New Year for the devotees. It last seven days with a vigil on the first day of the festival. Devotees come from the length and breadth of Yorubaland to celebrate with the Araba, the chief priest. Like Olojo festival, other priest gathered at the house of Araba at Oke-‘Tase to celebrate with him. At the entrance is the Ogun-ode, unlike other Ogun shrine, the Ogun-ode shrine at Araba's house has a standing orere-ifa (ifa stand) (pic. 14).
The Araba on the last day of the festival comes out with his body painted white and red chalk. This period, is tagged ‘ Araba le'fe' i.e. he dotted his body with white and red chalk looking like a leopard. This is reflected in the song immediately the Araba emerges from the Ifa temple: Olua mi d'ekun, eran, eran, l'ekun je (my lord has become Leopard, leopard eats meat) (pic. 15). He is led to the palace to pray for the king, looking wild. They also divine for the king.
Pic. 14: Ogun Ode at Oke'Tase , Ile-Ife
On return from the palace, he cleans his body with water and the used water is then sprinkled on the devotees. This is said to clean the devotees or would be interested people of their entire afflictions. This is followed with merry making, wining and dinning. Today, a renowned local traditional musician is on stand to entertain guests including the Africans from the Diaspora.
The Ifa festival period is used to ‘graduate' the apprentice babalawo when they will receive their ‘ odu '. People from far and near comes to receive their odu from the ‘source'. It is a pride to receive one's odu from Ile-Ife, the source, the ancestral home of the Yoruba and most importantly, from Araba Agbaye (preeminence of the Babalawo worldwide). The Africans in the Diaspora are not left behind. They come on yearly basis to confirm their ‘root' on consultation with Ifa and to adopt their ancestral name as directed by Ifa (Pic 15).
Pic. 15: Araba being led to the palace for prayer
Pic. 16: Diaspora Africans during Ifa festival
Learning by Participation
The African society and Yoruba to be specific has always had its own system of instilling its morals and norms in the young ones and preparing them for life in the adult communities. ‘The basic Yoruba traditional concept of education was much the same, with the village as the unit of society or the small town. The traditional Yoruba society was based upon a civic settlement: an enterprising hunter usually led his friend and relatives to a suitable place, cleared the forest, and there the foundations of a new town were laid. They hunted animals for food and farmed nearby, bringing the products of their hunt and of their farms to the markets, which they had established in front of their chief, the hunter leader (Biobaku S. 1967, Lagos). This is today the basis of most of the traditional market located in front of Yoruba palaces ‘ oja-oba' . In their leisure time, they provided entertainment and education to the young ones through their fairy-tales ( alo ), songs ( orin ) and proverbs ( owe ).
In Yoruba traditional education, the community itself is the teacher and the school, and education is a lifetime process, starting even with the foetus up until death. In pregnancy, the mother to be has guidelines about what to do, eat and drink for the sake of the child. Moreover, the divination system provides for a foreknowledge of the destiny of the foetus so as to prepare adequately for its birth and upbringing ( itese-ndaye omo ). At birth, the new baby is showered with love and affection by the entire extended family and community. A babalawo is called to divine for the precious gift of Olodumare in order to set his/her foot on the right path as he/she grows up. As the baby grows, she is reminded of the meaning of her name and given instructions on how to live according to this meaning. The mother has the responsibility of keeping the child within the norms of keeping a good name and protecting the good image of the family. The mother recites the praise names of the child's family (oriki) and the self-esteem of the child is thus enhanced from birth.
As the child grows, informal training in numbering and language begins to take shape. At this point, the responsibility lies with the grown-ups in the compound. He goes out to the playing ground with them while he is not left out when going to the farm. They tell him trickster tales (mostly the trickster tales of tortoise and his wife yannibo are told to the young ones). Through participation and example of elders, the child learns the virtues of endurance, courage and through proverbs; he learns the use of language and the art of living. Thus by observation and participation, he becomes the master of his trade.
The African in Diaspora have adopted the Yoruba system of traditional education by coming down to the motherland to learn more about their root and most importantly the traditional religion and festivals. One noticed that the coming of Oba Oyotunji in 1977 opened way for more African in the Diasporas to visit their homeland and search for their root. Unconfirmed sources gave the analysis that if by the 1977, twenty Africans from the Diasporas visited their motherland, most especially, Ile-Ife during Ife festival; by 2007, it has increased by six hundred folds. They visit mainly during Ifa, and Olojo festivals in Ile-Ife and Osun festival in Osogbo. (Some are now visiting during Oduduwa festival in Ile-Ife and Obalufon festival in Ifon Orolu ).
The Africans in the Diaspora confirmed their root by being initiated into some of the Yoruba religious cults and taking part fully in the festivals most especially Olojo and Ifa festivals. As said earlier, they learnt, graduated and were initiated to the cults giving them the right to participate in the ritual aspects of the festivals where non-initiates could not even enter. They confirm that ‘we have our root'.
Conclusion
Ife festivals as stated above have provided great opportunity for Yoruba people regardless of their religious affinity to unite and reenact them with the covenant that bound them together as a single entity. Regardless of their forced exportation since the 15 th century to the diasporas, the yearn for authentic and undiluted African religious conviction, nostalgia to know the root, be back to the root and learnt about the root has increased the yearly ‘return' of the Africans in the Diaspora. Interestingly enough, Olojo and Ifa festivals in Ile-Ife continue to offer this unique opportunity.
Their full participation allowed them to learn fast the act of the traditional religion and festival. It has helped them, in no small measure, to rediscover themselves, and some are now authentic practitioner of the religion, and some becoming a diviner.
Finally, as a suggestion, more Africans in the Disapora should be encourage to part-take in these festivals and African priests sent to the Diaspora to invigorate African spirituality in Afticans in the Diaspora in particular and the Diaspora people in general. Now the Africans know that ‘WE HAVE OUR ROOTS'.
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