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First published in 1921, and cited on the Africa's Best 100 Books List, this is a standard work on the history of theYorubas from the earliest times to the beginning of the British Protectorate. The first part of the book discusses the people, theircountry and language, religion, government, land law, manners and customs. The second part is divided into four periods, dealing first with mytheological kings and deified heroes; with the growth, prosperity and oppression of the Yoruba people; the time of revolutionary wars and disruption; and, finally, the arrest of disintegration, inter-tribal wars, and the coming of the British. There are two appendices, on dealing with treaties and agreements, the other giving tables of Yoruba kings, rulers, and chiefs. The book also includes an index and map of the Yoruba country.
Ibadan market women were active in political mobilization and they engaged in eclectic political actions during the decolonization process. Their leaders significantly swayed the electorate both in and beyond the market places. This study examines the historical development of the roles of Ibadan market women in politics between 1900 and 1995 with a view to establishing their contributions. By a thorough historical analysis, Ibadan Divisional and Provincial papers, and newspapers of the nationalists’ era (1945-1960)-Nigerian Tribune and Southern Nigerian Defender from the National Archives Ibadan were consulted for information on the activities of Ibadan market women. Secondary data were obtained from the Women Research and Documentation Centre and other resource centres. Simultaneously, Ibadan market women were involved in party politics of the National Council for Nigeria and Cameroons (NCNC); Action Group (AG); and traditional power politics.
A TIME OF TROUBLES descends on Yorubaland. Set in motion by the collapse of the old Oyo Empire, a hundred years of discord unfolds. It is a time of mayhem, social upheaval and slave raids as the Yoruba city-states are torn apart by fratricidal war. Warlords such as Oluyole, Ogunmola, Kurunmi and Ogedengbe, with their ‘war-boys,’ achieve power and infamy in their various theaters of war from Owu and Ijaiye to Kiriji. Caught up in the chaos are the author’s forebears, the Warrior from Ife, his son Solesi, the war-boy who came back home from capture and exile, and Baba Mamu who, tiring of war, takes solace in his cocoa farm. The story culminates in the bloody defeat of the Ijebus at Imagbon and the imposition of British rule over Yorubaland.
" . . . a landmark in research of African oral traditions." —African Arts " . . . a significant contribution to the understanding of Yoruba religious belief, magic, and art." —Journal of Religion in Africa Yoruba texts and English translations of a divination system that originated in Nigeria and is widely practiced today by male and female diviners in the diaspora. A landmark edition.
Fabunmi, a renowned wrestler and farmer who dominated the wrestling competitions in the land of Ooduwa (Oduduwa), becomes gripped by fear when Baale (Chief) Asipa reveals at a wrestlers’ meeting that he bears the curse of Shango (the false god). His remarkable achievements, unparalleled strength, and unwavering fearlessness propel him to a land no son of Ooduwa has ever ventured before. As the mightiest in the land and with the support of Iwin, the little fairy, and his family, Fabunmi confronts Shango in the wilderness, ultimately destroying him and his powers. Fabunmi’s triumph in liberating the children of Ooduwa from Shango’s wrath earns him a revered place at the side of Kabiyesi (the King).
Journey Of A Black Man Introduction The novel Journey Of A Black Man is a book written to tell the story of the origin of the a black man, according to the oral narration by our ancestors (Ijebu) people who are one of the prominent tribes in Nigeria. The narration tell us that OLORUN-ELEDUMARE (God Almighty) create the earth in the location whichscientist indentifi ed as Atlantis that eventually sink and form the Atlantic ocean, and part of the remnant ofthe Atlantis which we call Ife in Nigeria. God destroy Atlantis because of the continuous disobedience and wickedness of the inhabitants. Eventually, God raise human being through Nuhabi (Noah) after God had flood the earth and Nuhabi's descendants from Josepha, Ham and Sham, of which our ancestors originate from Ham and Shem. They settled in the lower part of the river Nile delta and are the ruler of Egypt as the Pharaoh. The Yoruba people become the prominent tribe after God separate the whole of Adamah's (Adam's) descendants and make them to scatter over the earth. However, the tribal wars, conflicts over lands and religions (Idols worshipping) made Egypt to become difficult to be governed, so the most recognized Yoruba leader called Oduduwa who is a Priest-King decide to migrate back to Atlantis called Ife, which they had known to be the origin of creation. He moved with his son Oranyan to Ife and the Yoruba people dwell in the land in the Western Nigeria to other part of West Africa. Some of the Yoruba people remaining in Egypt rule over the place and when Abraham sojourn to Egypt, he was given a Yoruba ruler's daughter Ewaduni as one of his concubines so as to allow peaceful co-existence between the Yoruba and his followers. Then the descendants of Ewaduni become the Jebu people that own Jebusite in present Middle East, they are strong warriors and when the Israelites return from Egypt back to the land of Cannan, the Benjamites and the descendants of Joseph settled down among the Jebusite as cousin. But eventually, because of confl icts over land King David defeat the Jebusites and change the name of the city to Jerusalem. So the Jebus descendants left and settle down in Sudan and Egypt. However, a Pharaoh call Alare(Alara/Arunah) who is a Jebu married a Sheba Kings daughter and their daughter became the ruler of Sheba whose name is Biliquis Sungbo(the Queen of Sheba in the present Ethiopia). Eventually, the Queen of Sheba met with King Solomon and their son Magrigbaki made himself King by parading himself with the Royal crown and the Royal robe. Th is act was considered as a coup-de tact, but Queen of Sheba in order to safe his son's life made him the King and followed the migration of Alare's son Olu-Iwa out of the Southern Sudan to Atlantis city of Ife in Ife where the Yoruba ancestors originate and later to the present Ijebu-Ode in Nigeria. Th en a Jebu Prince call Ogboronganda, whose mother was a granddaughter of Alare became the most prominent leader in Egypt as a Pharaoh Elect, he lead and defeat the notorious Alexander the Great, the King of Macedonia. But because of continues fights and all the Princes want to become the Pharaoh, he migrate to Ijebu-Ode. White people and slave trade in southern Nigeria stories.
"Toyin Falola, one of the most prominent interpreters of Yoruba History, has written an outstanding and brilliant pioneer book that reveals valuable knowledge on African local historians. This is one of the most impressive books on the Yoruba in recent years and the best so far on Yoruba intellectual history. The range of coverage is extensive, the reading is stimulating, and the ideas are innovative. This is indeed a major contribution to historical knowledge that all students of African history will find especially useful. This original study will find itself in the list of the most important studies of the 20th century." -Julius O. Adekunle, Monmouth University