You are sick in the head. regurgitating what you've been programmed to do .. You are quick to disprove what is not yet into your understanding you can't learn or improve on what you've been thought Mr "Macof too know" knowledge is not static... I'm sorry for you "if the world were dumb like you we would still be in darkness or stone age..Do you have time machine to confirm the claim ..person is giving you evidences of ancient contact and migration of people to their present location Yoruba did not spring out from a spot what made up Yoruba is collection of group of migrants from various part ..Do you think the ijebus are crazy claiming Sudan too or their king too is having imaginations ..Do you know we had ancient traders going as far as Sudan, our ancestors were not as dumb as you thought ..i have read about mass expulsion of jews or Hebrew from middle east to Africa

macof:


Outbursts of a mad man

This rant doesn't even remotely address the topic on ground

..You will go mad soon you use your mouth so say it so shall it be...

Macof is a fool ..If everyone is like him there will never be advancement in the world , his brain is static not dynamic typical of a Monkey.. He only hold on to what he was taught in school no need of improvement ragged ass nigger ..Yoruba knowledge and civilization can't be born from the forest. which we reside now ....Worship of the Sea and Lagoon..the in depth knowledge we have about sea alone is astonishing ...Yoruba Science /physical is dying but the religion/spiritual is still surviving but for how long if person like you think everything is myth ..Greek and egyptian civilization that is highly revered is embedded in so call myth "it takes a wise person to decipher the secret ,,Philosophy gave birth to mathematic and physics

macof:

Accomplishment is not "having semitic origin"

Yoruba don't need to deluded herself with semitic origin to feel accomplished
It is inferiority complex to do so

you are not a yoruba man Macof

macof:

Contact is not the same as origin
And it is more evident that influences of the sudanic and Arabic language and culture passed through our Muslim west African neighbours like the Mande, Hausa and fulani than a direct contact between Yoruba and the Arab world. And such influences exist only among the northern Yoruba especially the Oyo who are considered younger than more Eastern Yoruba subgroups

So I take it that you are saying you've been to all this places on a research trip?

Oyo younger than eastern Yoruba subgroup ? your problem is you are equating yoruba with other tribes.. you are undermining yoruba accomplishment as a race , i'm verse in yoruba religion and science ..

aboriginal people in west Africa coast don't have clothing culture they look different from us ...

I read lot of Akintoye journals he might not support east connection but will never doubt influence of sudan ,meditenarean , mauritanian ,Arabic because yoruba are well known long.distance traveller and trader in Ancient time...You need to search your source of history not from yoruba located in Nigeria or ekiti alone go to benin republic Togo even closer shaki ,jebba and upper benin republic closer to Nikki kingdom you will learn more...Even igala and Nupe claim Migrating from Egypt ..

macof:

This is your supplier of yoruba history? A man who has no exposure, no training in the matter of history nor of yoruba studies

A very devoted totally swallowed in Islam Sheikh is who you take seriously?
Not Prof. Falola, not Prof. Akintoye, not Prof. Eluyemi

And Youtube is how you spend your time learning Yoruba history? Not peer reviewed journals or books published and supported by research institutions of any history or humanities faculty? Not by travelling Yorùbáland and observing and participating in the traditions?

Do you now see where your problems come from? And why you can't tell fact from fiction?

journal on what macof we have no written history you can only learn our history from costodian of our Oral history Mr macof your professors with white man view will distort your mind from knowing the truth .i have known ilory before era of youtube..if i told you about my own maternal oral history regarding this issue ,you would never believe me that is why i use ilory for you to know different people view on yoruba history which i never believe in myself

Sheikh Adam Abdullahi Al-ilory had his own history ...itan Yourba by Sheikh Adam Abdullahi Al-ilory.. i think you need to listen to it on youtube though i don't accept his history of yoruba but i can't totally discard his claim

macof:

Sums up everything that is wrong with you

You guys use your wild imagination steeped in inferiority complex and Hebrew worship calling it "thinking outside the box" so all common sense is thrown out the window without any need for consistency with historical facts

History as a discipline doesn't function that way, history is the study of the record of past events and relies heavily on methodologies and sources... History is not the creation of stories
It might appear like mere story telling but history is not so.
Therefore historians do not invent stories, they are not creative story tellers

History Of Roman or yoruba history Oral history or written history .. tell me your source of history on yoruba , Yoruba history is not written ...we had Hebrew influence long time ago okay ..Yoruba race or Odua people is marriage of different people from different migration background , that is why i asked of your state .Oyo people will see reason with Eastern connection more than Ekiti people .. Do you want to tell me about my own history ?..even in ife i'm from obalufon lineage our features ,trait differs from one compound to the other , long head with narrow nose and jawline like our ancient artifact ,that's my family trait and features. i'm not claiming Hebrew or what ever ,what i know is we are different , yoruba see there neighbors as animals or less human. , my maternal ancestry from ondo have oral history of people from the east i thought it was a myth before...

macof:
oh, another slowpoke. i even thought you were a healthy human being before entertaining your personal questions. Obviously it is you and your jobless band of hebrew wannabes you are reffering
afterall it takes people who have a problem in the head to even imagine the yorubas as hebrews

you lack C'mon sense your brain is caged you can't think out of the box, i don't blame you, you are only reflecting on the history you were taught anything contrary to that you will take offense ..You are pig head.

Olu317:
Smiles. Ba me, I am 100% not perturb by his view on me because I am Oma Ela,which is supreme religion. Obviously he is not an initiate because an initiate is always careful with utterance or view been shared. The guy failed to realise that an Awo doesnt think death or evil on an Awo, ‘Awo ki ro iku si awo' abe le ta ogberi. Ile ba oma ki ba oma li eru. O di odi

Let me quickly ask you to google ‘baba' and its meaning as well as its origin so that you will be shocked that Oyibos don't believe yoruba are Africans because the word is not an African word. Even Ba is not too,which is the ancient and dialectal Yoruba word for father or lord of the family.

Less I forget, you have not posted the Opa Ogun that you promised me ,which is near the market square. Sincerely I need it as part of my research work of ancient Yoruba outside Nigeria.



Cheers

sorry bro i have been so busy in Lagos, i promise to post it with video next month

Mr Olu what do you know about Ede gesi some attributes it to English language spoken by brit but is not ...How could small ile -ife know more about sea and it's treasures to the extent of harnessing its force

macof are you historian? what state are you from ?

Olu317:
Ordinarily,I ought ask moderators that you should be banned for usage of vulgar word on my personality but I wont. However, your conscience will judge you.

Olu don't mind that meat head macof.. ..Olu you are 100% on point

Olu317:
I want to believe, mummification is to preserve or embalm the corpse of a dead person from decay.

Absolutely right, mummification is embalming.. mummification is type of embalming in desert region wrapping of the body with cotton soaked in honey and other resins not known to preserve the body also extraction of the of rapid decaying human organs to preserve the body

baby124:


1. Like they developed the mummification process isolated from Africa, so did they develop heiroglyphs. West Africans also have their writings too by the way. Not sophisticated as Heiroglyphs but the basic idea is not much different.

2. West Africans did not develop a mummification process. Most especially because of our climate. It’s not dry and also does not have the natural chemicals used in the mummification process in abundance like Egyptians. Though the funeral rights process bares the same logic with a heavy emphasis on the afterlife and reincarnation.

3. Because they moved around a lot. As hunter gatherers, they moved with the climate not giving themselves enough time to develop a lot of things. Only sedentary groups of people were able to leave some physical history behind and, they are not many. When you look at the number of ethnic groups in Africa.

who tell you we don't mummify Yoruba do embalm to avoid decomposing during the traditional burial rite we just don't put much emphasis on it because of our believe system we let mother earth take her dues ,We have the knowledge and capability to mummification..i have heard a story of an ancient concealed earthen pot dug up from the forest when the pot was unveiled or open up "freshly looking body of an infant perfectly preserved as if stilling living was curled up in the pot with fluid imitating woman womb with baby,, it was air tight with fresh green leaves and other things not known the pot was in form of conical shape

Another rubbish post by ibos, illusion that light skinned is peculiar to them alone in Nigeria... Fela came from lineage of light skinned people both paternal and maternal lineage ..His mom and dad was light skinned also his siblings ...Toye was light skinned olukoye was even lighted ...The picture you posted was in 90s towards his death, he was having skin problem blemishes he was becoming extremely fair leucoderma/ vitiligo due immune disorder he was losing his melanin pigmentation probably one of the symptoms of what claimed killed him Aids

ledamaster:
Another empty barrel noise maker. Imagine this one saying the word "Larabawa is Yoruba name for the Arabs? " lol. Larabawa is an Hausa language l. Unless baba is telling us Yorubas are so Hausa. . all this Oluwole Certificate forging school rs of Yoruba land sef. Like that Kemi and Efe Baba lol a that claimed he is an international boundary dispute expert, and went and fumbled giving Bakasi to Cameron on a plater of gold.

..another ape ranting here, claiming you know more than a professor of history

ledamaster:
Another empty barrel noise maker. Imagine this one saying the word "Larabawa is Yoruba name for the Arabs? " lol. Larabawa is an Hausa language l. Unless baba is telling us Yorubas are so Hausa. . all this Oluwole Certificate forging school rs of Yoruba land sef. Like that Kemi and Efe Baba lol a that claimed he is an international boundary dispute expert, and went and fumbled giving Bakasi to Cameron on a plater of gold.

big fool display your ignorance "" larubawa ""

gregyboy:



The story of adesuwa date back 17century and no record of adesewa since inception until now
Maybe you have to edit your comment

Adesuwa meaning centre of wealth

olodo...

gregyboy:



The story of adesuwa date back 17century and no record of adesewa since inception until now
Maybe you have to edit your comment

Adesuwa meaning centre of wealth

olodo

MetaPhysical:


'Balufon,
You and I not new to each other over this topic of defining Yoruba.

If you ask ten Yorubas of different subgroup about the root of their monarchies every one of them will point to Ife and Oduduwa. No conflict.

If you ask same people the meaning of Yoruba you will get ten different accounts each in conflict with next.

This is a challenge for people like you and I and others in Culture to revive that topic on Yoruba Origin then invite Yorubas to step in and learn. We need consistent answer on Yoruba and what it means.

Perharps, since we have a lead from Prof...we coupd baseline on his output.

Im CCing others with great input on that topic.

Absolutesuccess
Prexios
Olu317
Macof
ObalufonIII
ImperialYoruba
9jacrip
Lawani

Well meaning of Yoruba We need a time machine ..it can be decoded,,,more to the name than we know...what is the meaning of Berber, Beri Beri Bariba, Yoruba ,Arab

FFK is pussy drunk..that is why is spewing rubbish..

Osagyefo98:
https://www.nairaland.com/5493376/ifa-great-oracle-does-not

Still reading but let me drop fact as above

In all these epistle Prof Banji couldn't tell us the meaning of yoruba and why no name us associated with it..... highly Insulting.

His beating about the bush shows FFK is right anyway. ........

you have need to read and dig it pighead ..what is the meaning of Arab ..Yoruba is a culture mothefucker

Re: About The Name ‘Yoruba’. By Prof. Stephen Akintoye. by seunmsg(m): 1:28pm On Oct 26
In major Yorùbá towns like Abẹ́òkúta, Lagos and Ìbàdàn where European Christian missionaries had been establishing churches and schools since the 1840s, the schools were soon identifying all Yorùbá -speaking people as simply “Yorùbá”. When the Christian missionary house in Abẹ́òkúta started a Yorùbá-language newspaper in 1859, they still named it Ìwé Ìròhìn fún àwọn Ará Ẹ̀gbá àti Yorùbá (Newspaper for the Ẹ̀gbá and Yorùbá). But more and more of the growing school literature of the time was already using the name “Yorùbá” in a more inclusive manner. The growth of literature in the Yorùbá language in the course of the last decades of the 19th century advanced the process immensely. And by the last decade of the century, there was not much of a question left among literate Yorùbá, as well as among Yorùbá returnees from the Americas and Sierra Leone, about the name Yorùbá as the group name for all the people speaking the one group language and its numerous dialects. The name Yorùbá thus stood forth, while names such as Aku, Lukumi and Nago dropped away. And it does seem almost certain that the reason why this change occurred so quickly and so seamlessly all over Yorùbáland soon afterwards is that the name Yorùbá had some root and resonance in the consciousness of Yorùbá people in general. Of course, until the 1890s, some writers still continued to refer to the Ọ̀yọ́ as “Yorùbá proper”, but that was soon to fall away.
We must, in conclusion, repeat that the question whether any people had a common group name early in their history is not of much importance. Probably most of the peoples of the world had no common group names for long in their earliest history. All over tropical Africa, very many peoples today bear group names that they were given (by European colonial officials or by neighbours) in the course of the 20th century. The important question is whether a group is recognizable as a group, and as different from neighbouring groups – culturally, linguistically, by their own perception, and by their neighbours’ perception. And historians of West African history would agree that the people now known as the Yorùbá have been one of the most prominent nationalities in West Africa for thousands of years. They seem to have been known as Yorùbá among some of their neighbours in the West African interior long before that name became known in the Atlantic world.
Some non-Yoruba Nigerians are claiming that it was their own ethnic nation, such as the Hausa or Fulani, that gave the name Yoruba to the Yoruba nation, but there is absolutely no evidence confirming such an assertion. Some are also concocting derogatory meanings for the name Yoruba, apparently in order to make the Yoruba people ashamed of their nation’s name – and this is very obviously something from their hostile attitudes to, and hostile perceptions of, the Yoruba people today. There is no evidence at all that the Hausa and the Yoruba people were hostile to each other in their early history. In fact all the evidence that we have about early times is that the Yoruba and Hausa were very closely related, and that there was much trading between their two countries. Such closeness bred, among the Hausa, some myths and traditions to the effect that some Hausa communities (such as Gobir) were originally Yoruba settlements. It was not until the Fulani came with the Jihad in the early 19th century that any strain of hostility showed up between Hausaland and Yorubaland, and that strain of hostility was never between the Yoruba and the Hausa but between the Yoruba and the Fulani. Yoruba peoples’ prolific traditions have nothing about hostility between Yoruba and Hausa.
Ultimately, what is important about a nation is not its name but its record of contributions to human civilization. On such a basis, the Yoruba nation has a very great deal to be proud of, and the name Yoruba deserves to ring out proudly on the earth. My message to every Yoruba person: Your nation’s Yoruba name is a great and noble name in the world; bear it proudly everywhere, and, by your conduct, always strive to enhance its greatness and nobility.
https://www.google.com/amp/s/www.pmnewsnigeria.com/2019/10/25/about-the-name-yoruba/amp

ABOUT THE NAME ‘YORUBA’
Professor Stephen Akintoye

A curious debate is going on about the group name of the Yoruba nation, the name ‘Yoruba’. All sorts of strange and fanciful things are being said about this name. Also, many people are calling on me to intervene in the debate. I therefore hereby intervene. But I cannot participate in the more flippant levels of debate over this or any matter; I can only make known the results of my serious research. I might add that what I reveal here is a small peep into a very important body of research on the Yoruba nation, a body of research that will, hopefully, soon appear as a book on the profile of the Yoruba nation.
In modern times, the Yorùbá people in Nigeria have exhibited a remarkable degree and quality of unity as a people. Such strong unity is engendered primarily by their common love of, and pride in, their culture, their strong emphasis on development and modernization, and in their civilizational achievements in history and in modern times. It is also reinforced by their common identity with such ideals as love of freedom, respect for the individual, accountability of leadership and governance, the servanthood of rulers, religious tolerance and accommodation, hospitality towards all other peoples, tenacity in fighting for ideals, and a unique fixation, as a people, on progress in all facets of modern development and transformation.
However, the question is sometimes raised in modern times whether the Yorùbá did have a common national name for themselves in their early history – before modern times (specifically before the mid-19th century). The question how long in the past a people have had a common group name is, of itself, not a major or important question. Worldwide, many a nation in its early history had no common group name, though its members roughly recognized themselves as belonging to the group and as different from others beyond the group. However, in the context of the kinds of inter-ethnic relationships that are characteristic of Nigeria’s political and intellectual life, the question about lack of an early group name is repeatedly raised about the Yorùbá. The intention of such questions, often, is to cast some aspersion on Yorùbá claims and demonstrations of unity as a nation in Nigeria today. For instance, Idris S. Jimada, a Nupe author, in his book The Nupe and the Origins and Evolution of the Yorùbá, c.1275-1897, attaches interesting importance to the point. He wrote, “The name ‘Yorùbá’ was not an identity, for those who came later to be called Yorùbá, since the time of creation, or anytime before the mid-nineteenth century, as is so often misconceived nowadays”. Even though this point bears no real significance, I think the Yoruba people need to be given information that will mold their answers and attitudes to things like this.
It is known that from the middle of the 19th century, the rising literate class of the people now known as the Yorùbá began to popularize the name Yorùbá for their nation. But before then, did their nation have a common group name?
In the literature of the Atlantic trade (16th to early 19th century), we see some inclusive names for those members of this nationality that were involved in the trade, but “Yorùbá” was not one of such names. In some parts of the New World, some of them were identified with subgroup names such as Eo (Ọ̀yo) ̣́ or Euba (Ẹ̀gbá), etc. Others were identified in other places with group names coined from their cultural peculiarities – names such as Aku (coined from the phrase Ẹ kú which occurs in most Yorùbá greetings), or Lucumi (apparently from the affectionate Yorùbá phrase Olùkù mi, my dear friend). Still another identifying group name in some parts of the New World was Nago (probably derived initially from the name of the far western Yorùbá subgroup, Ànàgó, from among whom some of the earliest Yorùbá entrants into the Atlantic slave trade probably originated).
Yet, we also find that the name Yorùbá existed all that time. In the present state of our knowledge, the basic outline of what we know about the name Yorùbá would be as follows: First, there is some evidence strongly indicating that the name Yorùbá was in use in parts of the West African interior in reference to a people before the 16th century. That is, though the name did not occur in the records of the trans-Atlantic slave trade in the New World or in Europe or on the West African coast, it did exist in the West African interior – in the Upper Niger territories in the Western Sudan where the Yorùbá had been going in large numbers since about the 5th century AD as long-distance traders. A written use of the name in reference to the group appears in a book published in Timbuktu in the Songhai Empire in 1615, written by an indigenous Songhai Arabic scholar, Ahmed Baba – author of many books, probably the most prolific Black West African scholar before the 19th century. The name Yorùbá was very probably in use there for the group before Ahmed Baba’s time.
Secondly, it is known that, during the era of the greatness of the Ọ̀yọ́ Empire (from the 17th to the early 19th century), the name Yorùbá was used by many peoples in West Africa, as well as by some sections of the group themselves, as a sort of second subgroup name for their Ọ̀yọ́ subgroup. Thirdly, there is good evidence that the name became common in the Western Sudan in general as the name, definitely, for the people who now bear it, the large Yorùbá nation inhabiting the country south of the Middle Niger. The information for this is from the travel journal of the English explorer Hugh Clapperton, the first European to visit the interior of Yorùbáland. In 1825-6, Clapperton’s team traversed Yorùbáland from Badagry on the coast, through Ẹ̀gbádòand Ọ̀yọ́ towns, and reached Ọ̀yọ́-Ilé. They then crossed the River Niger and reached Sokoto. In their general travel through these interior countries, they first came in contact with the name Yorùbá. In Sokoto, Sultan Bello of Sokoto talked with Clapperton’s team at length about the people whom he, Sultan Bello, called the Yorùbá, the people south of the Middle Niger who were regularly coming to do a lot of trade in Hausaland.
Following the Clapperton exploration, the name Yorùbá became gradually widely known among European traders and missionaries on the West African coast as the common name for the people who had been known in the Atlantic world by various other names for about three centuries. The name then spread in the hands of the Christian missionaries working on the coast and other parts of West Africa. Then it was received and spread by the freed slaves returning home from the New World and Sierra Leone, and thereafter by the generality of the growing class of literate Yorùbá – and then by all of the Yoruba people.
Thus, we do have hundreds of years of history of the existence of the name Yorùbá in the history of the Yorùbá nation. Still, it is important to ask the question whether there is any indigenous Yorùbá tradition concerning the name Yorùbá in the group’s early history before the 19th century.
Some indigenous traditions answer that question in the affirmative. While doing research in Yorùbá history in the 1960s, I interviewed the then Ṣaṣẹrẹ of Ọ̀wọ̀, Chief Adétulà, who was widely revered at the time as one of the oldest living literate Yorùbá. In fact, I was told about him at the Western Regional Ministry of Information in Ìbàdàn, and I went to interview him at his home in Ọ̀wọ̀ a number of times in 1963-4. During one of those interviews, Chief Adétulà stated that Yorùbá was the original common name for all Yorùbá people. He added that he had never inquired into the meaning of the name, but that all the traditions known to him on the subject affirmed that Yorùbá was the common group name of the Yorùbá nation in the early eras of Yorùbá history, when the Yorùbá kingdoms were young and few and some more were still being founded – in times when Ife had been “all things to all of us”, before Ọ̀yọ́ and Benin became notable kingdoms in the land, and before any white traders came to the Yorùbá and Benin coasts at all. (The first European explorers and traders came to the coast of Benin and Yorùbá around 1470).4
In 1963 also, in the course of an interview of a group of Ìkìrun chiefs and elders inÌkìrun (mostly about Ìkìrun’s role in the 19th century Yorùbá wars), I learnt about an old local ruler, Ọba Adékaǹṣọ́lá, the Ọlọ́baagun of Ọbaagun, near Ìkìrun. Ọba Adékànṣólá was locally reputed to be much informed about Yorùbá history and traditions. Next morning, I went to interview the Ọlọbaagun. He was a man of advanced age, mentally alert, well-travelled, and remarkably knowledgeable about Yorùbáland and Yorùbá traditions.
In the course of a long and richly informative interview, we came to the issue of the name Yorùbá. The Ọlọ́baagun stated that this name was the common name for the entire Yorùbá people from ancient times. He added that according to traditions that were still alive in some parts and among some traditional elite elements in Yorùbáland, the name was first applied to the early Yorùbá traders who used to go and trade in the countries of the Upper Niger (roughly modern Mali). Most of those early traders were from the early group of settlements in the Ife area – before all the settlements in that area merged together to form the town of Ile-Ife and the kingdom of Ife. The name, he said, became, in the marketplaces of the Upper Niger, the name for all traders who spoke various dialects of what we now call the Yorùbá language and who came from the same distant forest homeland in the southeast of the Upper Niger. Over time, the name came home with the traders. He added that by the time, later, when Arab traders began to come south across the Middle Niger to trade directly with Yorùbá people in the ancient settlements of the Ifẹ̀ area, Yorùbá people in general were already loosely known as Yorùbá or Yoruba – and that that is why Yorùbá people call the Arabs Lárúbáwá.
Asked to explain the point about Lárúbáwá, he answered, “We were known as Yorùbá, but when the Arab traders came, they called us Yárúbáwá which means ‘Yorùbá people’ in their language. In our marketplaces, our people turned that around and called them Alárúbáwá or Lárúbáwá. – meaning ‘the ones who say Yárúbáwá’, or ‘the ones who call us Yárúbáwá’. We still call the Arabs Lárúbáwá today, and I have been told that we are the only people in the world who call them so”.
To elucidate the Ọlọ́baagun’s statements, the following is a basic outline of what we know about the history of the Trans-Saharan Trade as it related to what is now Yorùbáland. The trade was started, probably before the 4th century AD, by the Berbers of Northwest Africa, who traveled south across the Sahara Desert to trade with the Black African peoples of the territories of the Upper Niger, in the area that is now the Republic of Mali. There, a trading town called Gao early arose, followed later by others like Djene and Timbuktu. Some Yorùbá traders (mostly from the early Ifẹ̀ settlements) early found their way to Gao to trade, probably from as early as the 5th century. From the 7th century, following the rise of Islam in Arabia, Arabs came in large numbers to settle in Northwest Africa (the country of the Berbers), and many Arabs joined the Berbers in the trans-Saharan trade. Their entry expanded the trade greatly. More routes developed across the desert, and some of these crossed the Middle Niger directly into Yorùbáland, especially to the Ifẹ̀ area whose many settlements were by then already widely famous as a centre of trade and culture. The tradition about Arab traders in Yorùbáland as related by the Ọlọ́baagun refers to this era of the coming of the Arab traders into Yorùbáland, in about the 8th century – before the founding of the city of Ilé-Ifẹ̀ or any other Yorùbá city or kingdom.
Further asked whether he knew the meaning of the name Yorùbá, the Ọlọ́baagun answered that he did not know. But he added that he was sure that it was some people in the marketplaces of the Upper Niger countries (probably the Berbers, or any of the indigenous Black peoples, or even the Arabs) that first called his people this name, and that it was certainly a word from a foreign language. Later that morning, the Ọlọbaagun added, “To the traders in the Upper Niger market towns like Gao, we were a people from a very distant forest country of the deep south. It is not improbable that, in the language of one of the peoples who met us in the marketplaces of the Upper Niger, the name Yorùbá meant ‘people from, or of, the distant southern forests’”.
In 2011, I interviewed a Yorùbá scholar of Islamic Studies, Alhaji Abdul-Fattah DéléJámíù, on this question. Alhaji Jámíù had lived and studied in Saudi Arabia for years, and in 2011, he lived in Philadelphia, Pennsylvania, USA, where he was Chief Imam of a large mosque. He answered that as far as he knew, the Yorùbá people are the only people in the world who use the name Lárúbáwá for the Arabs. Asked how the Yorùbá came by the name Lárúbáwá, he answered that it could have been some sort of early Yorùbá twist of the name Arabiyah – the name of the Arabic language. But he added that there was however an ancient Yorùbá tradition on the subject also. According to that tradition, when the earliest Arab traders came to Yorùbáland, the Yorùbá were already known as Yorùbá or Yáríbà, and the Arabs called them the Yárúbáwá (meaning ‘Yoruba people’ in Arabic); and from that, the Yorùbá called the Arabs Alárúbáwá or Lárúbáwá (meaning ‘the folks who call us Yárúbáwá’).6
There are, therefore, Yorùbá traditions about the presence of the name Yorùbá in some early (pre-19th century) era of Yorùbá history. And these indicate that, in that early era, the name was a general name for the whole national or language group.
A second question then arises. If all Yorùbá were known as Yorùbá that early, how did it happen that, at some later time, in the period covered by the greatness of the Ọ̀yọ́ Empire in Yorùbá history, (the period roughly from the 17th century to the early 19th century), the name Yorùbá was used as a sort of second name for the Ọ̀yọ́ subgroup only.
In the 1963 interview, the Ọlọ́baagun answered that, from what he knew from the traditions, this probably happened in the following way. At the height of the greatness of the Ọ̀yọ́ Empire (which we know to be from the 17th to the beginning of the 19th century), the overwhelming majority of the Yorùbá traders trading to the Upper Niger countries and most other parts of West Africa were Ọ̀yọ́. In many of those foreign lands, traders from all parts of Yorùbáland, including non- Ọ̀yọ́ parts of Yorùbáland, came to be generally identified as subjects of the Aláàfin. So, the two names Ọ̀yọ́ and Yorùbá came to be used as interchangeable names. From that it developed that, among the Yorùbá people themselves, many subgroups got accustomed to using the name Yorùbá as a second subgroup name for the Ọ̀yọ́.
On the whole, therefore, the available evidence seems to indicate that the Yorùbá did have, and were widely identified by, an early common group name, the name Yorùbá, in much of the West African interior. The available evidence indicates that the name was originally given to them as a group by other peoples – but, there is nothing strange in that since, in the history of the world, many peoples or nations were given their group names by neighbours or by some other peoples with whom they came in contact.
The information most commonly cited as proof that the Yorùbá never had a common group name before the mid-19th century is found in an account of early life in the freed-slave community of Freetown in Sierra Leone. The British, after abolishing the slave trade in the first years of the 19th century, had ordered the British navy to stop and search any ships suspected of transporting slaves from Africa across the seas, and to set free any slaves found on such ships. The British had also established the Freetown Colony in Sierra Leone for settling persons from any part of Africa so set free on the high seas by the navy. Beginning from the 1820s, the Yorùbá were quite many among those who were recaptured on the high seas in this way and who were taken to the Freetown colony. These Yoruba arrivals were generally known in the colony as the Aku. The information concerning the name Yorùbá in the early years of the colony is contained in the statement by Sigismund Koelle (in his book, Poliglotta Africana, published in 1856).7 Koelle recorded that, while the name Yoruba was becoming popular along the West African coast, some Yorùbá freed slaves who were addressed as Yorùbá in the Freetown colony in its early years responded that they were not Yorùbá but Ìjẹ̀bú or Ìyàgbà or Ìjẹ̀ṣà. It is, of course, impossible for us today to say with certainty why any particular Yorùbá freed slave of that time in Freetown would respond in this way. But, in general, it would seem understandable that, since it was the Ọ̀yọ́ that were widely referred to interchangeably as Ọ̀yọ́ or Yorùbá at that time among various Yorùbásubgroups, some non- Ọ̀yọ́ persons addressed as Yoruba might, for clarity, reject being so identified.
The situation had already changed considerably by the time Koelle’s book was published in 1856, and that was due to wider knowledge of the report of Clapperton’s 1825-6 Yorubaland exploration. The name Yorùbá was steadily catching on among European traders and Christian missionaries on the West African coast as the common name for the people who had been variously called Aku, Lukumi or Nago in the Atlantic world for some three centuries. The general impression was that while this people had been variously called Aku or Lukumi or Nago in the Atlantic Slave trade, they had in fact been long known by their neighbours in the West African interior as Yorùbá.
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I am still trying to locate 2 things: Oyo artefacts and bight of Oyo and also Oyo republic. When Yoruba lie telling is opposed to reality, a big shock is produced.

Laughing!!!! Benin republic right ?? The name was borrowed just like Ghana for Gold coast also River niger for Niger. and also coined Nigerian from River niger Dumb Nobody..... Bight of benin.? what of Gulf Guinea,,, it's a direction of Navigation like street lol

Oyo is Yoruba most odua people detest Oyo way back then because of their ruthless/ brute on their subjects and appointment of non Yoruba Oyo generals with Nupe or Bariba Ancestry on them and these generals or war lords caused so much disdain and sacrilege on the land.. if FFK thinks his not Yoruba his right But Oyo remains the Banner Carrier for Oduduwa people civilization through Oyo civilization we were known far and wide

You seem braindamaged. There was never an Oyo empire. All you say are just lies. I have already told you that you have no proof to back your claims, yet you just keep spamming with some more unsubstantiated claims. Yoruba have no history. The Yoruba tell a bunch of made up stories and call it history.

You are dead man already you are no body bunch of apes trolling here ...Oyo was never empire? you are disgrace to your people .go and read west Africa history meat head

meaning of Yoruba is Oyo.. the R ba was added through outside influence .. for easy pronunciation Afro Asiatic tongue is different from ours

Ibn battuta of Morocco wrote about Oyo people Yoruba in 12 century even visited the kingdom he was a world historian and traveler .....