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INDIGENOUS KNOWLEDGE AND COMMUNICATION SYSTEMS - THE CASE OF YORUBA AROKO

By


DR. R.O AJETUNMOBI

Tai Solarin University of Education,

Ijagun, Ijebu-Ode, Ogun State.



Abstract

The Yoruba constitute a major ethnic group in Africa. The people are culturally homogenous with elaborate cultural values. Over the millennium, they have evolved varieties of knowledge and technology in many departments of life. One major aspect of this body of knowledge that is of topical interest has to do with communication systems among which Aroko is most prominent. The thrust of this presentation therefore is indigenous knowledge and communication devices among the Yoruba with special emphasis on Aroko, as a form of communication technology, language of the elite and diplomacy.

..The study reveals that the Yoruba are very rich in cultural values that are worthy of contemporary scholarship. These values constitute part of Yoruba contributions to world civilization. For decades, the relevance of indigenous knowledge and communication systems has been subject of controversy. The consensus of opinions now is that while certain aspects of the past values are gradually dying a natural death, others like traditional medicine, philosophy, language and technology are gradually coming to the lime light. Aroko among other communication devices is still relevant as impressively suggested by available evidence.

Introduction

The history of the Yoruba of Nigeria is of antiquity. They had long evolved political centralization, peculiar culture and symbols of identity. They constitute one of the major ethnic groups in Nigeria. They could be distinguished from other ethnic groups on the basis of their language with variations of dialects such as Awori, Egba, Yewa, Ijebu, Ilaje, Ikale, Anago and Oyo; traditions amongst most of their rulers of descent from Oduduwa. The eponymous hero of the Yoruba and the existence of Yoruba cultural treasures such as regal paraphernalia, facial mark as well as communication media for which Aroko is prominent. Furthermore, the various subgroups share a number of cultural features in religious and cultural practices. The widespread nature of these features is a product of diffusion and ancestral connection, it is against this background that one considers Aroko to be of topical interest in traditional communication.


Communication involves a wide range of activities. It is in a sense, a means by which thought, ideas, facts, knowledge and intentions are transmitted, shared or imparted to one person or a group of persons for knowledge, understanding and behavioral adjustment. On the other hand, it is a process involving the passing of messages through the use of symbols which all parties in the communication media understand. The purpose of communication in traditional African Society especially among the Yoruba is to pass on messages and information with the intention that the receiver of the coded idea will understand and possibly react to it.


Communication, especially through the use of verbal language, body language, signs and symbols, and other semiotic devices is one of the most important factors distinguishing Humans - Homosapiens from the hominids.

The entire process of development of human society rests on communication. The Yoruba who are the central focus of this presentation evolved many media of verbal and non-verbal communication systems. Apart from the use of verbal and body language, objects like fire, drum, gong, ostrich feather, honey, white cloth, oil, pepper, cowries shell, iron implement, crab, and fish, among others were used in the early period and some are still in use as media of communication.


Historical Origin

One important aspect of knowledge and communication civilization in African Society, which has not been given academic attention, is what Isola Olomola (1984) describes as Aroko: an indigenous Yoruba semiotic device. Aroko is a form of Yoruba non-verbal communication using objects and materials in varied numbers, colours or combinations with meanings understood only by members of the palace society or culturally educated members of the African society. Aroko could be regarded as Yoruba Hieroglyphics or African symbolic letters.


The origin of this knowledge and traditional information technology (TIT) is little known. Traditions relate that the use of Aroko developed as a result of interstate and socio-political interactions, which necessitated a new method of communicating official secrets. Since its use is peculiar to the royal and spiritually educated class of the society, it must have developed with political centralization among the Yoruba in pre-colonial times. Aroko developed as a form of traditional Yoruba diplomatic language. Today, Aroko’s relevance as a means of political communication and social engineering is seen in its use among the priestly class and palace society. The use of Aroko among the Yoruba touches nearly every aspect of human relations depending on the social class, purpose and how secure other media of communication are. Aroko is widely used in economic, social, political, religious and intellectual activities.


Forms of Aroko


Aroko on Landed Property

One form of communication which has not been given adequate consideration in relation to Aroko is what the Yoruba call Ale, a form of inhibition, embargo or restriction in symbolic form. This form of communication is also an Aroko in as much as people understand its purpose whenever it is used. This type of Aroko is usually placed on landed property or farm products. In a situation where one is erecting a structure on a particular land or clearing the land for farming, while this process is on, if one sees palm fronds tied on a pole or struck to the ground, this is an indication that the person working there should stop and see the person communicating with him or her (the coder) or one should not enter the place or do anything there until the conflict over the land is resolved. This is mostly used among the Yoruba traditional communities especially by the Awori of Lagos and Ogun State of Nigeria. Generally, the use of palm frond in Aroko is an indication of a dangerous situation. When a palm frond is cut and placed on a parcel of land it is a sign of embargo, that is, the encoder is requesting the decoder not to do any thing on the land without consultation.


Aroko of Social Interaction

The sending of one cowrie shell with string is to show an unfavorable or an unpleasant situation. Six cowrie shells tied together is a message that the sender is longing to see the receiver or ‘I am hoping to see you’. Where six cowrie shells are tied in three opposing numbers with a protruding, long string, this indicates that the distance between the two might be long, yet the encoder wants to see decoder face to face.


Six in Yoruba numerals is efa, which is from the verb to draw. Efa l’o ni k’e fà mi mora. ‘It is six that asked you to draw me closer’. Offering of food items as sacrifice in eight — ejo signifies prosperity or congregation. The Awori of Ojo Local government area of Lagos state have rich traditions relating the economic prosperity of the town today to sacrifices made in eight ( numbers.


Sending of an empty calabash is an indication of ultimatum.

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An Empty Calabash

Sending of empty calabash, parrot egg or skull to a king signifies that the king must commit suicide or join his ancestors. Samuel Johnson (1921) noted that, Awole (Aole), an Oyo Alafin (King) in the 19th century Yorubaland was presented with an empty calabash which meant that the ancestors, the land, and the people had rejected him. Therefore, he had to leave the throne. Following the constitution he decided to commit suicide after raining curses on Yoruba Country.


The sending of an orange — Osan, indicates that the sender is pleased with the receiver, that is ‘I am pleased with you’. It could also indicate ‘I love you’. It is a popular Yoruba saying that, Osan t’ o ri gbajumo ti ko wo e ran lo ma fi je. A spinster or lady who refuses the overture of a man of integrity, will end up with a man of low dignity.


The sending of traditional comb - Oya is an indication the relationship between the sender and the receiver can no longer hold. Oya is from Yoruba verb ya — to separate. Most spiritually induced marriage or social conflict leading to separation or divorce in Yorubaland have comb as a major ingredient. Hence, people use to pray that: Oya k’o maya wa o — Comb the separator, should not separate us.


The sending of Irukere - flywhisk and cowrie shells from one monarch to another is a request for agreement or solidarity or farewell. The Oba could wave the Irukere to welcome or bless visitors to the palace. He could also wave it in another manner to signify rejection or no. A parcel containing three (3) cowrie shells symbolizes rejection and unfavorable message. Traditionally, the Yoruba abhor the giving of things in three (3). Three in Yoruba numerology is confusing. (Orita Meta — a tripartite junction is where Esu Odara — the trick star deity, is believed to be operating and where rituals for his appeasement are placed. The sending of a piece of mat raffia especially of ore type is an indication that someone is sick in the household of the receiver and such a person is very lean.


The sending of the cotton shred of 'oja' to someone far away indicates that the person that was pregnant before the receiver left home has delivered safely. The sending of chewing stick to an opposite sex might indicate I love you or that the receiver should accept his proposal.


Aroko of Direction

In a situation where one is traveling and there is a tripartite junction call Orita in order not to miss the route to follow, the encoder may inform visitor that on getting to the junction certain symbols would be seen at the route to follow. Such symbol may be a palm frond thrown or placed along the route. Also, the surrounding of the route might be cut. A tree might be freshly cut down or some palm leaves might be tied. This is meant to indicate the direction to follow. Of course, the Aroko must have been known by the people involved or the people involved must know the function of specific Aroko.


In another situation where two people agreed to meet at a point for adventure or traveling, if they intend to inform one another of their movement they may decide to use Aroko to indicate that one has reached the spot of agreement and continued the journey, hence there is no need for the other person to keep waiting. Some objects might be tied or kept at a particular spot agreed upon to communicate to one another. The hours of the time the other person traveled across could also be indicated through tying of knots. The number of knots could indicate the time of movement, while the dryness of the fresh leaves cut at the time might suggest the number of hours the person has left.


The placing of stone on the junction may indicate a passage of one person. This is common among the traditional hunters. Whenever they have agreed to meet at a point, while traveling along the path each person passing through the junction will place a stone each, to indicate that he has passed. The numbers of stones at the junction will tell any member the number of people that have passed through the spot.


Aroko of Authority and Conflict Settlement

In a situation where two groups of related blood are in conflict or where the husband and wife engage in domestic conflict, if the head of the family or the father in-law could not be there personally, he could send his cap - fila or staff of office, opa ase, if he is a chief, to those in conflict. The message is that they should bury the hatchet or keep peace until he is able to be there or send for them. This Aroko may be followed by verbal or specific instruction to the recipient.


In addition, a traditional ruler could send his staff through his staff bearer to a meeting or ceremony. The receiver would not only respect the bearer, but also accord him the necessary respect the owner of the staff deserves. In case of disagreement among two individuals, the sending of sand tied in a large locally called ewe - eeran is an indication that the receiver should not be too emotional, and should allow the quarrel to end.

The sending of three pieces of fire wood in opposing direction to one another to a person is an indication that the sender is no more in agreement with the receiver. Some Aroko have to do with colours of objects. Red could signify danger or death. It is always a sign or bad omen. White cloth symbolizes peace, purity or harmony. The devotees of Obatala and Orisa Oko for instance, as well as most priests use white cloth. Even in the burial or the deceaseD white cloth is most favored.

ctd..

Aroko of beads

The use of glass beads among the Yoruba as object of adornment, social stratification and priestly class is of antiquity. The wife of Oduduwa in Ile Ife named Olokun was the patron of bead producers and users in Yorubaland. The palace adopted the production and controlled the use of beads. Hence, traditional glass beads Iyun and Segi in tubular and round forms are used by members of the palace society. Traditions collected in Ile-Ife indicate that abami eyan 1 ‘o wo ileke- it is an unusual person that put on beads of the palace type. The oba, princes, princesses, wives of the oba and ritual and cult leaders wear traditional beads. Each class of people can easily be identified by the type of beads they put on. The number of pin holes dotted on some of the beads could indicate the level one is in some cults.


Aroko of Death

In communicating the death of an individual to important or distant relations the shoe or sandals of the deceased might be sent. In the traditional Oyo empire the name of the messenger sent by the Alaafin to a particular vicinity might indicate the intention of the Oba without verbal expression. Oral traditions indicate that when the messenger named Oba Kosetan is sent to visitors or a group awaiting him, the appearance of Oba Kosetan is an indication that the king is not ready to answer them. In a judicial situation, the Oba could send his verdict either by sending Obaforiji or Obagbori. It Obajoriji was sent, it means the Oba has forgiven the offender and the council should allow him to go.


The Use of Cowrie Shells

Cowrie shells were widely used in the traditional Yoruba Aroko system of communication. Cowrie shells were introduced to Yorubaland by the Portuguese. They were later adopted and widely used as currency, object of rituals and adornment. The value attached to them made them to become instruments of divination and communication. Where two cowries shells are tied together facing one another in any matter and sent to the other party it means — we are in agreement, ‘I agree with you’, ‘we are in accord,’ ‘concord’. But where the two cowrie shells are tied opposing one another, it means disagreement’, discord’.


The bark of a tree

The bark of a tree popularly known as Igi Ose among the Yoruba could be sent to inform the husband of a wife who has just delivered and lost the baby. Ose tree grows bigger rather than dies when the bark is removed, unlike other trees. The information here is that, all is not lost, it is only the baby that was lost and the mother is still alive to give birth to many children in future.


Aroko of Inter-State relations

Benin-Lagos relations in the first half of the I9th century during the reign of Oba Idewu Ojularl as J.B. Lost (1914) pointed out, exemplified the use of Aroko. The Oba of Benin was then the presiding authority over Lagos. The crowning and deposition of any Oba of Lagos had to be finally permitted by the Oba of Benin. When Lagos kingmakers and elders decided to depose Idewu Ojulari on account of being a weak ruler, and his inability to give birth to a male child to succeed him, this intention was communicated to the Oba of Benin and he sent two symbolic objects - Aroko - to the Oba of Lagos to choose one. One was a sword and the other was the preserved head of his predecessor. When Oba ldewu received this Aroko, he understood that the sword signified that he should be prepare for war, while the head of his predecessor signified he should commit suicide and join his ancestors.


Idewu Ojulari, after much deliberation with his family and loyalists, was advised to choose the sword and prepare for war. He rejected this idea on the account of the undisputable power of the Oba of Benin who had supported the kingmakers also on the account of the poor numerical and military strength of his loyalists. To him, pitching tent against the overlordship of Benin was a mass suicide attempt which would not spare any of his household. He was then given the second option, which was for him to flee the land and go into exile. The Oba equally rejected this. First, as an act of cowardice; second, his detractors would still be on his trail since two Obas in the same time must not exist simultaneously. Third, in his new home he would not be accorded any royal respect and privileges, he would live like a fugitive without freedom and peace or mind. He therefore decided to choose to join his ancestors. This he did by committing suicide.

One other way in interstate relations is that if two communities are in disagreement over an issue and it is not clear whether they want war or amicable settlement, one party may decide to send gun or gunpowder which is known to be a sign of war and salt or honey known to be sign of peace to the other party to choose one.


Samuel Johnson (1921 pg l31) expressed that in a war situation if a village or town was conquered by Oyo soldiers, all the surrounding trees near the palace of the Baale or traditional ruler would be cut down as a sign of conquest. Any visitor to the environment will easily know that the community is under colonial rule.


Beating of the Drum

This is a special form of Aroko. Opadotun (1986) observed that there are two major ways by which the drum could be used in nonverbal communication. One way is through the beating of the talking drum. This is done to communicate with those who are educated in drum beat language. It should be used to remind the listener(s) of an important issue, history, or step to take. Often, it is used to inspire or motivate in cases of competition or war.


K’o lu, digbo lu

O le se bi baba re ti nse

T’o ba buru tan iwo nikan ni o ku



Hit him, wrestle with him

You cannot act like your lather

When the situation becomes bad

You are on your own


Drum beat could also be used to wake up the traditional ruler, or to inform members or the palace that a stranger has entered the palace yard.


Gbe ra nile, o dide

Enikan ki i fi ise igbonse ran omo eni


Rise up

No one sends a child on an errand that could be done by himself


Drum beat could also be used to greet or welcome a stranger


K’a bo se dada l’ode


Welcome, hope you arrived safely


Modern Aroko

The assumption that Aroko is peculiar to the Yoruba is an idea rather than historical reality. Other African groups have their forms of non verbal communication devices which evolved within their region. The knowledge, use and interpretation of Aroko, though with different names among different groups is a factor of initiation, education and acculturation. Forms and nature of Aroko are not completely fixed, while some traditional Aroko forms are gradually dying as a result of disuse or modernity, others are retained by members of the traditional society.


The complexity of the modern society and the ongoing globalization process has introduced another dimension to the concept of Aroko even among the Yoruba. For instance, state plate number, logo, national symbols and identities etc. are modem forms of Aroko. When these signs and symbols are put on, they pass on information to the viewers or receivers. The various cult members in our tertiary institutions such as Daughters of Jezebel, Black Brazier, Pick Girls, Purple Girls, Eye (Eagle), Buccaneers, Ake (Axe), and Alora among others have their Aroko media of communication. What they put on regularly on special occasions could be decoded by their members as well as those who have studied them.







The Significance of Aroko

Every medium of communication is in some ways significant. The significance of Aroko goes beyond its role as a medium of expression, information and diffusion of knowledge and ideas. It is an important aspect of Yoruba civilization and culture which has not been given serious academic attention. The technology of Aroko is indigenous to Yorubaland, an evidence of technological innovation. It is a language of the elite in traditional Yoruba culture. In addition, It is also the language of the palace society - Oba, Ijoye make use of Aroko on and important occasions especially when it is practically impossible for them to be physically present.

In interstate or inter-group relations Aroko significantly could be used to disseminate information and ideas that are meant to be secret or that are not meant for public consumption. Even the bearer of Aroko may not know the symbolic message he is carrying.


Traditional rulers until recent times made use of Aroko in communicating with one another. Thus, Aroko is a language of diplomacy and inter-state relations. In addition, Aroko is part of Yoruba contribution to world civilization. The various combinations of materials tied artistically is an indication of Yoruba sense of aesthetics and craftsmanship. Using entirely local resources, with Aroko, one can affirm that the Yoruba had long developed creative ingenuity.


The use of Aroko has reduced the laborious use of word of mouth. It has made secret the content of the message, because the Aroko bearer (messenger) may not even know the meaning or content. Also, the coder and the decoder of the message may not necessary see themselves. It is also possible to send Aroko through the person involved in a case, even it the content means such a person should be killed immediately or put in captivity. The use of Aroko has eliminated the loss of memory or forgetfulness in verbal messages. It has also solved the problem of denial of information as long as the receivers of the Aroko kept them. (Opadotun O. I986 pp. 4-9).


Aroko is an enduring phenomenon among the Yoruba and any aspect of culture that has lasted for more than a century must be of great importance to the people. The fact that Aroko is still in use in modern days in spite of the development in Information and Communication Technology (ICT), the use of e-mail, Mobile phone, screen discussion and other devices is an indication of its relevance in the traditional African society and in contemporary times.


Conclusion

Aroko as a form of communication civilization among the Yoruba has greatly enhanced diffusion of knowledge, information, ideas and values. The intrusion of western and Islamic education as well as culture has negatively affected the rate at which Aroko is used. Rapid urbanization of Yorubaland and the availability of modern communication media have equally watered down the relevance and utility of the Aroko medium. The Youths are no longer informed as to the preparation, use and interpretation or Aroko. Added to this, the older generation who are the custodians of the knowledge and use of Aroko are now aged. With time, they would soon be gone. In another two decades, if this technology is not integrated into students' curriculum its knowledge will die a natural death.

The hope of the future generations lies in the existing use of Aroko among the priestly class and palace society.


The integration of Aroko studies into the school curriculum will preserve the knowledge of this Yoruba achievement in communication art.

Don't post your thesis on nairaland. Nobody has time to read it

krall: Don't post your thesis on nairaland. Nobody has time to read it

STFU

Being looking for this information for sometimes now, keep it coming thanks.

Lovely culture.

FOLYKAZE: Lovely culture.

It actually seems to me to be a more advanced form of communication than conventional writing.

Rossikki: It actually seems to me to be a more advanced form of communication than conventional writing.

Yoruba writes with Efun (chalk substance) and most of the time a sophisticated or message. The text is seen as sacred and mostly reffered to as Odu.

The odd I see with Aroko is it esoteric nature. Anything apart from that, it remains the best form of communication.

Proudly Yoruba.

I LOVE THIS. ROSSIKIE, THANKS FOR ENLIGHTEN ME MORE ABOUT MY CULTURE

I LOVE THIS. ROSSIKI, THANKS FOR ENLIGHTEN ME MORE ABOUT MY CULTURE

YOR 101...interesting facts though

@

500GP: I LOVE THIS. ROSSIKI, THANKS FOR ENLIGHTEN ME MORE ABOUT MY CULTURE

You're welcome bro.. Thought this would make front page but I guess there's no space there. ''Jennifer Lopez is celebrating her 45th birthday'' afterall.

correct Yoruba writing system is HA Bi Di IFA. research on it ..more like Chinese system of writing

God bless the Yoruba Nation!

hm

Don't post your thesis on nairaland. Nobody has time to read it

actually, yes, people have time to read it.

Rossikki,
Thanks. I think you should dump a copy.of this in culture section. They will value this more over there.

I love history and enjoyed reading it.already.
I think also that Yoruba had a traditional abacus system.for counting and multiplication. Is this true?

good information
thanks op

yoruba la wa o

Where are the hieroglyphic symbols na?
Na only English grammar we go dey read?

do you mean the codification.

This is a very educating thread.. thanks Op. You just helped me with an assignment

Whao....thanks for the write up....u just help me solve the next topic am having with my students

Don't post your thesis on nairaland. Nobody has time to read it

I just used this to answer my kido school assignment...

Never say something is not useful.