Showing posts with label ijebu. Show all posts
Showing posts with label ijebu. Show all posts

Saturday, 15 March 2025

Coronavirus streets in Manchester - LXXVI

Getting some perspective

You may wonder why I am writing about the Coronavirus, having written the last in my series of Coronavirus streets in Manchester way back in June 2024. Obviously, there was also the minor distraction of dealing with Men’s things, my prostate taking on an unregulated growth spurt that was trammelled with blasts of radiotherapy.

Then you consider I was out grocery shopping today and one of the passengers on a bus I boarded had a facemask on, you do not see that about quite often, though a lady who attends my church whose full face I have never seen dons a facemask almost as a fashion accessory, a shade of brown, but quite distinct from her South Asian skin tone.

Saying his prayers

The bus out of the city centre towards Salford, where I planned to board another to my intended destination, presented nothing of great significance apart from wheezing and many with coughs that might indicate something more serious than portends. On that sampling alone, we are easily a nation of the unfit, the infirm, the unwell, and qualitatively unhealthy.

However, it was the bus ride within Salford towards Cheetham Hill that offered much to amuse or intrigue. It was first an unkempt man sitting on one of the priority seats. In what seemed like a headbanging the bar in front of him, I soon realised it was an unconventional approach to Muslim prayer as he was muttering, clasping hands, and then bowing in obeisance to the Sallah edict.

The bus was driving eastward but I could not suggest his heading was facing Mecca, but who am I to intrude on the religiosity of an adherent faithfully saying his prayers before Goosey Goosey Gander takes umbrage?

The fiery Ijebu wars

At Ade’s Cash & Carry, of the many designations it has, at the checkout till, there were conversations going on in Yoruba, the tiller with facial scarification I would have mistaken for an Ogbomoso indigene, but with the brutal nose strike, so that might default to Ibadan.

Two tubers of water yam, quite different from Puna yam, were being weighed on the tiller scales, but they did not have the hairy fibres one would expect on that species I was accustomed to. As I voiced my misgivings, an engagement began about where I was from.

Answering Ijesha-Ijebu, the man interjected, Ijebu-Ijesha, a different place some 197 kilometres away. That confusion between my village and the other town, in entirely separate states and they do not remotely speak the same dialect. It so happened that the customer being served was also an Ijebu-man, he knew where Ijesha-Ijebu was and began to converse in Ijebu that I have never deigned to master.

My excuse is that I was born abroad, and I pleaded innocence by volunteering. One of my names is Adetokunbo, and the crown was brought from overseas. That was the beginning of our schism, he is from Ilishan-Remo and has been advocating the creation of an Ijebu State with Sagamu as the state capital. Let’s just say as the boundary between the real Ijebu-land headquartered at Ijebu-Ode and Ijebu-Remo, which is a few kilometres west of my village, the idea falls on its face with infeasibility.

It is totally unlikely that the Ijebus aligned to Ijebu-Ode and the expanse of the 16 Agemo masquerades of Ijebu-land would subsume themselves to the leadership of Ijebu-Remo that gained prominence out of the colonial chicanery of divide-and-rule. We would seethe with disdain and disparage any such advocacy to chop Ogun State into hamlet fiefdoms.

While I would rarely feel challenged with Yoruba expression, I was clearly found wanting facing a son of Ijebu soil. Other interesting banter ensued, and we shook hands, and I left.

The Yorubas have occupied

On the bus back to Salford City Centre from Cheetham Hill, I must have been transported to some place in Yorubaland, I half expected the only Caucasian on the bus to burst out in Yoruba song as literally every else on the bus was speaking in Yoruba.

One even had a playback of some Yoruba-speaking event on the speaker of his phone and some of the narrative did cause stifled giggles without anyone wanting to reveal they knew what was going on. I could see from my vantage point that everyone was straining to listen even as one or two mobile phone conversations cared nothing for the public space they were in.

I sometimes forget some parts of north Manchester have been colonised by Yorubas; I could be one of the exceptions that lives in the city centre. Now, that Ade’s Cash & Carry has stiff competition in Salford on range, quality, and price, apart from ready-made stews, it won’t be long before these interesting Yoruba engagements happen closer to home.

The Coronavirus is still out there, and I had my 7th booster in November before jetting out to Cape Town. Nine vaccinations and boosters altogether mean we all must be careful, five years on.

Tuesday, 19 May 2020

Making sense of the people to people of (Odo Ayanyelu) Ijesha-Ijebu


Roots, trunks, branches, and leaves
I do not know if I am ready to take on this onerous task, an activity my father has been working on plotting the genealogies of the people of Odo Ayanyelu of Ijebuland, not Epe, more commonly known as Ijesha-Ijebu in Ogun State and quite different from Ijebu Ijesha in Osun State.
One cannot help the fascination with names and nicknames along with the legends and stories that explain the relationships between the people, the families, the age-grades and animist institutions that represent the cultural identities of the people of Ijesha-Ijebu.
The document needs extensive formatting, probably the use of genealogy software with it being put online for others to fill in the gaps, for there are many. I learnt new names, especially of my maternal grandfather who died over 4 years before I was born.
Building the links
The task if I should extricate myself from this Garden of Gethsemane travail of wondering if this cup might pass from me to another, for this is no task to take lightly. The impression I have is to have this transferred to an online genealogy application with unlimited generational relationship and point-click referencing that would allow visitors to the page to research individuals, add notes, extend scopes and grow the trees.
The deeper work would be contacting descendants, families, relations, and friends to put flesh on the bones, the incomplete and missing parts that could become a tapestry of communal significance.
It needs to be done and refined, all credit goes to my father, Otunba J. O. Akintayo, who has through his life and still now continues to serve the community of Ijesha-Ijebu in formidable and exemplary ways. I would think about this in due course.

Thursday, 28 November 2013

The Agemo Traditions of Ijebuland - A Primer


Ìjà Olóko dancing in full Agẹmọ masquerade costume



Ìjà Olóko in full Agẹmọ masquerade costume

A lot to be said
“Ọmọ alágẹmọ mẹ́rìndínlógún Ọ̀rọ́pọ̀ o” [Son of the sixteen Agemo masquerades, there is much to be said; though Ọ̀rọ́pọ̀ in that context was the name of someone being praised in song.]
Many a Yoruba speaker who has listened to the classics of Chief Commander Ebenezer Obey will remember this line from one of his albums in the early 1970s.
The Jùjú musicians of that age along with praise singing included gems of Yoruba history and the intricacies of tradition from which the attentive can glean some very useful information.
In this case, the musician was singing the praises of an Ijebu indigene and referring to the Agẹmọ masquerades, fetishes and grottos of Ijebuland, which is in the middle of the Yoruba kingdom with the Egbas of Abeokuta in the north and the Lagos to the south.
Getting to the crux of the matter
Playing host to the Ìjà Olóko of Ìjẹ̀bú-Imọsàn, the traditional ruler, Oba Tajudeen Adekunle Muili - one of the most revered and respected of the Agẹmọ priests and dancers known in Yorubaland. He honoured me with answering a few questions of what can be revealed of the Agẹmọ traditions, cult and practices.
As the story of the Yoruba is made up of historical fact, myth, legend and fable, he said the Agẹmọ are the Òrìà brought from Wadai, purported to be the place from where the Ijebu’s migrated to present-day Ijebuland in the company of Bílíkísù Súngbọn (The Queen of Sheba). [More on Bílíkísù Súngbọn.]
Bílíkísù Súngbọn was barren but on her return journey, five important Agẹmọ figures said she would have a child if she takes them to the setting of the sun (Iwọ̀ Òòrùn). The Ìjẹ̀bú apparently set down where the sun went down.
Knowing the Agẹmọ
The five Agẹmọ figures included Ìjà, Nọ́pà, Olúmọ̀rọ̀ and the Ògbinkòjohùn of Òké ẹrì amongst others of the entourage where they warred in Ilé Ifẹ̀ and won before Bílíkísù Súngbọn settled and eventually died at Òké ẹrì.
Ìjà had a son who follows the Agẹmọ tradition in Ilé Ifẹ̀ named Olúyarè, much of this makes for the much to be said and told of the Agẹmọ cult, the unveiling of which must never be seen of the womenfolk.
The Ijebu led by the Ajẹbú and the Olóde predates the Agẹmọ, but for the Ìjẹ̀bú to eat the new yams of the harvest each year, they must first celebrate the Agẹmọ festival.
The Awujale depends on the Agẹmọ for counsel and for divination, the Ìjà, a hunter, is the most powerful of the Agẹmọ cult and he was first at Ìdẹ́wòn before he travelled to Ìmòwé and then to Imọsàn where he first sighted the Agẹmọ grotto.
On sighting the Agẹmọ grotto, the Awujale of Ìjẹ̀bú Òde sent the Ogí Aláwọ Ọba there and the Olújàgbórí was installed as the high priest of Agẹmọ.
More on the Agẹmọ
The Agẹmọ masquerades of Ijebuland
Àwọn alágẹmọ mẹ́rìndínlógún ti Ìjẹ̀bú oníjó – The sixteen prominent Agẹmọ masquerades of Ijebuland who have priestly duties along with dancing at the festivals. There are more than sixteen but these are the main personalities of the Agẹmọ cult.
Tàmì láti (from) Òdoógbolú
Olúmọ̀rọ̀ olórí (traditional ruler) Ìmọ̀rọ̀
eréfùsì láti (from) Ìgbílẹ̀
Pòósà láti (from) Imọsàn
Olúmokò láti (from) Ọkùn Ọwá
Alófèé láti (from) Ìjẹ̀
à Ìjẹ̀bú
Ònúgbó láti (from) Òkénugbò
Ìjà Olóko Ògún olórí (traditional ruler) Imọsàn
ẹ̀n Àjágà L'órù láti (from) Orù
Màgòdò láti (from) Aiyépé
Lúbamísan láti (from) Àgọ́ Ìwòyè
Petu láti (from) Ì
íwọ̀
Ògegbó láti (from) Ìbọ̀nwọ̀n
Ìdẹ́bì láti (from) Àgọ́ Ìwòyè
Nọ́pà láti (from) Imushin
Àwọn alágẹmọ aláìjo - Agẹmọ priests who do not dance but handle rituals.
Olújàgbórí láti Imọsàn - High Priest of Agẹmọ
Adùẹ láti Àgọ́ Ìwòyè
Ogí Aláwọ Ọba láti Ìdogì ní Ìjẹ̀bú Òde

Wednesday, 14 May 2008

Nigeria: Paying the dead and billing the living

We mourn the Pa

Ijebuman a fellow blogger highlighted in his blog today two issues that caught my eye before I went to work this morning.

A well-respected (read, I don’t even know the man from bingo) Yoruba leader died recently and anyone who had two feet trundled to his residence like they all do, to belabour the grieving survivors with condolences.

In fact, it is customary to find that the survivors are pre-occupied with the entertainment of dignitaries than having time to recollect their thoughts, their memories and their affections of their dearly departed.

Pa Abraham Adesanya who has through his works and deeds acquired a rarer title that ranks in precedence above the proletariat chief or even the now common Otunba that everyone seems to have, is to be revered and buried in incredulity.

Sir Who and Dame What

Before, I get to that point, I have also noticed that certain Nigerians are exhibiting titles of Sir and Dame – the last time those were legally acquired in Nigeria was before 1963 when Nigeria was not yet a republic.

It makes me wonder who is now conferring knighthoods (Sir Mike Mbama Okiro) and damehoods (Dame Patience Jonathan) on Nigerians and how long we have to wait before someone ends up with a peerage. I would suppose these are Catholic orders of chivalry and I doubt they are to be presented as personal titles.

Ijebus do big burials

Pa Adesanya is an Ijebuman and whilst the Ijebus are quite thrifty and enterprising, it is common knowledge that you cannot borrow anything from an Ijebuman for business, education or investment but you will earn the best lines of credit to conduct a burial.

With that in mind, it is probably not surprising that his burial would cost a whopping N150 million ($1.3 million, £670,000 – Ijebuman’s estimation) - that could buy immortality.

Now, anyone has a right to spend as much as they want to ensure they have properly put a man 6-feet under and done that securely; what is irksome is this is really taxpayer’s money, 6 state governments in the South-West of Nigeria are contributing $216,000 each for his burial; the electorate probably have no say in deciding if this is ethical, legal, legitimate and right.

The few in orgy

As the selectively invited cavort in an orgy of festivities celebrating the life of this great man that would last 5 days from Monday the 19th of May till Friday the 23rd of May when he would be committed, one could almost say the cacophony of the troupes of well-heeled professional mourners might just end up being a ceremony that would wake the dead and end the party.

The man who suffered such poor health for the last 4 years of his life probably might have found better use before his death for that large sum of money and probably he would have offered himself for cryogenic storage till some medical breakthrough had been developed to restore both his health and youth.

But we cannot afford to celebrate the living when the ceremonies of the dead attract more fanfare, pomp and pageantry.

Frankly, I do not understand my people at all, but as far as they are concerned, they have their priorities right, you have to bury the dead well and no expense should be spared.

Adedibu lives

Ijebuman goes on to wonder how much would be set aside for Lamidi Adedibu who I wrote about last year, a man beyond the law and a complete menace to societal calm but perversely revered.

He took ill recently and the governor of Oyo State paid his medical bills up to the tune of N5 million, and on the matter of one of the senators of the state not putting forward any finances towards his hospital bill; he boasted that the three senators representing Oyo State were all from his room, such is the influence of the man.

Then a group of supposedly enlightened people meeting in a suburb, north of London, as Adedibu Beneficiaries in the UK – It really does beggar belief – claim because of his recovery, God still wants to use Adedibu, I am speechless.

Wednesday, 19 March 2008

Tattoos, Marks & Identity

Mark, tattoos and culture

I was a bit amused by Moody Crab’s indecision regarding acquiring a tattoo and then hiding it from persons who might not take to it that well.

In fact, I have nothing against tattoos as long as they do not appear below the elbow or on the neck – I think there is a thing about class and discretion when one acquires a tattoo, in the West.

However, I remember that a lot of women of generations before my parents had black tattoos usually of their names on their lower arms and then artistic decorations on other parts of their bodies.

I am not sure they used pin-prick and pigmentation methods but some sort of indelible ink (Research topic).

Yoruba tribal marks

The Yoruba tribe in times past also used marks to identify themselves and these were usually on the face, a good deal of that went out of fashion around the middle of the last century.

These were cuts made into the skin and then filled with pigmentation; primitive as that might sound now, they were used to identify kinship and promote the stereotypes of the different tribal groupings in Yorubaland.

My parent’s Ijebu tribe had the less prominent marks which were a short line on both cheeks called Pele Ijebu; the rather more prominent ones are used to identify indigenes of Ogbomoso which comprised 3 deep angled lines on both cheeks and a slash from the nose towards the right cheek. Samuel Ladoke Akintola sported one of those.

In fact, this kind of scarification was not limited to Yorubaland but other tribes around Nigeria sport even more elaborate marks for identity or status in society.

With protection from cashew nuts

Beyond that there are animistic protection marks made to ward off evil and bad luck, these can be made on the chest or on the scalp with medicinal potions rubbed into those bizarrely inflicted wounds – it would be interesting to know how many of us have encountered these things.

But back to the tattooing topic, when we were in Rayfield, Jos, we had an orchard of 14 mango trees, a fig tree, a lemon tree and a very productive cashew tree. My aunt learnt from our maid that the sap from the unprocessed cashew nuts can be used for body painting so she proceeded to write her name on her thigh and arm.

Over days, the sap which was probably caustic created blisters and within a week it all dried up and we had the marks.

All was fine till the patriarch caught sight of those marks, nothing could be done to remove the marks, they were permanent, but he did give her no less that a ton of marks that eventually healed – we were utterly terrified.

Thankfully, the self-inflicted marks of shaving accidents only hurt for so long and disappear after a while.