₦airaland Forum

frankdoz:
THE RETURN OF SOME IGBOS THAT MIGRATED TO IDU/IGODOMIGODO AND IDAH BEFORE 800AD.

Recently I have heard a few of people who say some igbo speakers who also bear igbo native names are not igbos , some claim they came from either Benin or igala .Or some self acclaimed historians claim igbos are not of same ancestors.Some even went ahead to say igbo was imposed on them.There is a saying that a lie repeated too often will be assumed to be true.This article is to address some of the misconceptions and prove that igbos are one people, same ancestor wether your migration story is from Idu(Benin) or igala. .

1.Idah and igodomigodo/idu are part of the earliest sphere of igbo migration before 8th century AD. Migration is part of human evolution and humans are not static. Igbos have always moved from one location to the other in search of greener pastures and arable land for farming from prehistoric times and igbos are known for that even till today.

2.According to Nancy C.Neaher(awka who travel) ,the igbo area of southeastern Nigeria is one of the most populous region of sub-saharan Africa ,with a human density of 1,000 per square mile.In addition, in the book,cambridge history of Africa before 1600AD,it stated that the population distribution of eastern Nigeria is a high density belt.So it's not surprising that igbos from prehistoric times had migrated to Idah and Delta-Benin environs due to high population density in search for arable virgin land for farming which was there major occupation .This movement is estimated to have occurred before 8th century AD, long before the advent of kingdoms in idah and Benin which subsequently led to the recoil of these igbos back to the eastern region.

3.Igbos have formed part of the nucleus of the multiethnic population at Idah before the settling of igalas and advent of igala kingdom. Its on record, as documented by G,T BASDEN(among the igbos of Nigeria) and Nancy C.Neaher(awka who travel) that the awka blacksmithers travel beyond the borders of ibo country ,north into igala, ibaji, idoma,warri and beyond, casting bronze,brass iron bells,hoes,according to specifications.Most times awka blacksmithers spend months and years away from igboland plying there trade and the possibility of establishing igbo settlements at these distant places can not be ruled out.This trade is estimated to have begun before 8th century AD (igbo ukwu bronzes) but however it became apparent in the 14th century AD following excavations made at awka (D.D HARTLE, 1966 page 26),GENERAL HISTORY OF AFRICA (Africa from 7th -11th century AD page 522.

4.Awka Smith always worked alongside Nri priest(patron and founder of the Ozo title) and they made and fabricated the ozor staff(ofor) ,iron bells and other ritual staves for the Nri priest. It's on record that the Nri Influence extended beyond the igbo sphere into southern igala where igbos had earlier migrated and Idu/igodomigodo which later became Benin ,Nancy C.Neaher(awka who travel).

5.Nri Influence (9AD) extended beyond the shores of igboland into south of igala and igodomigodo(igbanke igbos in present Edo state) all of which igbos had earlier migrated in prehistoric times,(according to a book GENERAL HISTORY OF AFRICA (Africa from 7th -11th century AD by M.El Fasi) .On the west of Niger River,Nri priests along side Awka blacksmithers Made Ofor wands(staffs) for igbos along that axis(from Anioma down to Benin(igbanke igbos).Ichi facial scarification were also Noted among igbos in Delta and eastern side.They maintained ties of loyalty with Nri priestly cult by cleansing grave social infractions and abominations and conferring of rights of leadership (interesting narratives of olaudah equano 1745AD and Nancy C.Neaher(awka who travel) .So there was a prehistoric movement of igbos up north (idah) ,followed by migration and drift downward of igala from Wakuri in Taraba (Attah of igala HRH Dr Michael Idakwo-punch 2017) and migration of some igala into northern igboland to seek refuge due to raids in the extreme north of igala by sokoto jihadists in 1834 (igbo-igala borderlands by Austin.J.Shelton page 18).Igala later(late 1800) imperial Influence on northern igboland was kept in check by activities of the Aro.

In an interview granted to Obi agbogidi chukwunwike anyasi of odumuje-unor kingdom, delta state,he clearly stated that Nri priests performed rituals at the palace of Oba of Benin (genesis of migration of Ezechima to Benin from igboland) and this point was further supported by M.D W Jeffrey in his book Oreli mask Nigerian field, volume 10.He noted that Nri priests were performing certain ritual functions at the installation of a new oba of Benin.

6.As noted by Nancy Neaher,Nri Influence extended beyond northern igboland into idah where igbo settlements had earlier dispersed(ibaji,akpanya, olamaboro) from prehistoric times before the establishment of igala kingdom .Nri priests,along side Awka blacksmithers made iron bells, hoes,armlets,leg bands in igala and took over production (Boston 1964). R.N Henderson noted in the book GENERAL HISTORY OF AFRICA (Africa from 7th -11th century AD ) that royal bells made by awka blacksmithers were included in the burial of igala kings.In exchange for the services rendered, the awka blacksmithers brought back dried fish,maize,yams,elephant hair necklaces and horses which they used for sacrifice Alusi (Nancy Neaher ). The true igala/Benin migrants Into igboland are few and mostly located at the igbo-igala ,Benin-igbanke igbos borderlands and those migrants met existing igbo settlements on ground.

7. Its important to note that the subsequent rise of igala kingdom in the north and Benin empire in south led to the decline of Nri Influence in the igbo country that span from the borders of Benin (igbanke igbos in present Edo state ) down south and akpotos(igala/idah) up north and ijaw being there closest neighbours in the Delta borders (G.T BASDEN "among the ibos of Nigeria) page 28.

8.With the rise of Benin kingdom in the south and hostilities in the kingdom, many of these igbos that had migrated there prior to this time (Ezechima, Akalaka etc) began to return home.There deliberate migration towards the east, crossing the Niger river back to Onitsha shows they knew where they came from.As already noted in the book, cambridge history of Africa before 1600AD,page 273,the density of population in eastern region was already high before 1600AD when Ezechima and family is said to have left Idu/igodomigodo. So migrating in reverse, against an already densely populated area must be a deliberate move heading home and its unlikely they arrived onitsha a virgin land.

9.Thesame recoil event Also happened with igbos already spread up north to idah.The igala kingdom and subsequent hostilities,many of these igbos returned back to Nsuka,Enugu Ezike northern igbo borders. please note.non of the said igbos that returned from Benin or idah spoke any other language on arrival to igboland except igbo.They all had igbo names and spoke igbo on arrival to igboland. No history book documented they spoke any other language other than igbo.This further proves that they had already migrated there in prehistoric times and only returned back home.As igbos have always been decentralized societies,with the priestly cult of Nri widely known and fulfilling the needs of igbos at that time all over igboland, the system of government is not military. it's not surprising if the history of early kings of agbor are from Benin. origin of kingship is not always origin of a people. The rise of igala or Benin kingdom may have Imposed some conventions among igbos within there sphere, but that doesn't take away the fact they have always been there and retained there igbo identity.

10.So contrary to what some believe that some igbos are not of same ancestor, igbos have always been one and ancestral in there land.wether your migration story says your ancestors migrated from around Benin or igala, igbos have always been igbos and those that migrated to distant places only returned back home because archaeological findings have shown igbos are aboriginal occupants of southern Nigeria with settlements dating since 3000BC.(Thurstan Shaw-Radiocabon dating in Nigeria, 1968.

By professor Ofoegbu R.N with contributions from Dr Benson and Dr Opone.C

Dated 28/7/2020.
REFERENCES:
1.G.T BASDEN "among the ibos of Nigeria ,first published 1921.
2.Cambridge history of Africa from 1600AD to 1790,first edited by Rìchard Gray,by J.D Fage.
3.GENERAL HISTORY OF AFRICA (Africa from 7th -11th century AD by M.El Fasi)
4. HRH,Obi agbogidi chukwunwike Anyasi of odumuje-unor kingdom, delta state,
5.Interesting narratives of the life of Olaudah Equano 1745AD.
6.Nancy C.Neaher(awka who travel,Itinerant metalsmiths of southern Nigeria.
7.Oral tradition of UmuEri clan on the founding of igala by Eri.
8.(igbo-igala borderlands by Austin.J.Shelton page 18).

Courtesy Chris Uniman

TAO11:
There is nothing in your post which talks about the etymology of the word "Yoruba".

The phrase etymology of the word "Yoruba" is light years far apart from the phrase "etymology of Yoruba words[/b].

Nice attempt at twisting and straw clothing though. Desperado!

Atigba:
Igbos are trying to turn history upside down, when they discovered that their people are actually immigrants from Igodomigodo.

The south east as we know it today is historically inhabited by Eri who they said is the progenitor of Igbo race. Eri is a descendant of Idu in Igodomigodo, he founded the oldest Igbo kingdom Nri kingdom in 9 century AD. You can easily recognize this because all the villages and towns Idu descendants reside are prefixed with Idu. Hence you have Idu Obu Gad in Aguleri.

All other inhabitants of Anambra, like the Nnewi, Onitcha Ado Na Idu etc are all migrants from Igodomigodo.

The Oru people in Imo State, Oguta and other inhabitants are all Imigrants from Igodomigodo.

Enugu Ezike in Enugu state are all imigrants from Igodomigodo, they however meant the Igalas there same with Onitcha Ado na Idu.

The most aggressive group that migrated from Igodomigodo were Ohofia, Alayi, Igbele, Nkalu Itu, Arochukwu, Ututu, Abam etc group. When they reached the southern part of Igboland, Abia State in around 16 century. They meant the Efik and Ibibio, as you can see ''Aba" is not an Igbo word.

Again, if you listen to Ohofia war dance it depicts migrants from Idu Igodomigodo land.

So where did you get your fake history from that people in the south east migrated to the south south historically. After your fake Jewish story origin no longer sell you result to this.

EMMY76:
Can you proof all these with facts and references like the op we are just tired of hearing all these fairytales? Ur old strategy of dividing the igbos by distorting their rich history have since expired u guys should try another method.

Etinosa1234:
Tao Tao11
Don't be shy ...Just click that link and see what it has in store for u

Etinosa1234:
Lmaoooooooooooo!!!!!!!

Didn't u see the name of the article clearly written etymology of the Yoruba language

U claimed that the word Yoruba was gotten from the phrase Oyo Ri oba meaning Oyo is King... Well this is an article dated 1863 ...yes u heard right ... 1863 and it explained the meaning of the word Ri to mean see not is as u claim it to be... And u can see his authorities obviously

But I guess to u a 1863 historical article is not better than one written most probably in the late 20th century

Now I have posted a 1863 article... When are u going to post a historical record predating 1900 stating Oyo r'oba as the originator of the word Yoruba Abi I should still play with u small

TAO11:
I am glad you quickly backtracked and clarified that you didn't have any 1800 etymology of the word "Yoruba".

However, on the combination "ri":

I have already stated many pages ago, that the combination "ri" can mean any of "sink", "is", and "see" depending on the tones applied to the combinations, namely do, re, and mi respectively. I clarified this some pages ago. You have to read what you're replying to.

You may check any English-Yoruba dictionary or lexicon to confirm the equivalent of the word "sink" for example.

The content of your attachment here therefore is contained within what I have already endowed you with. Let me know if you need me to attach the screenshot from where I already mentioned this.

Now back to my questions to you before the distracting repetition:

(1) Can you now show me any pRe-1900 etymology of the word "Yoruba" which contradicts Farouk Martins'

(2) Also (to apply your inane standard) can you show me any pre-1900 etymology of "Bini" which does not contradict Egharevba's which you've cited as authority.

Be reasonable. It's not that hard.

Etinosa1234:
. That's a link on Yoruba etymology dating 1863... That more than sinks ur useless argument that doesn't have any historical backing
If u had clicked the link, there was a page that showed is as ni and Li not the Ri u claim it to be

Keep crying... I love it

TAO11:
[s]Straw clutching seems to be your way forward.

What is the point of repeating exactly what I've taught you about three pages ago??

Your attachment simply confirms the very thing I have already taught you which is that the combination "ri" would result in different Yoruba words [one of which is "see" another of which is "sink", and another still of which is "is" (in the Ijebu dialect)] depending on the tones applied.

What I have challenged you to do is to post a topic on Nairaland along the following lines:

"If you are very confident and fluent speaker of the Ijebu dialect of the Yoruba language, could you please confirm to me how the phrase "Oyo is THE King" will be rendered in an unadulterated Ijebu dialect?? Thank you

Give it a shot, don't be afraid. And I have already given the linguistic justification for the Ijebu dialect severally!
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Now back to my questions to you before the distracting repetition:

(1) Can you now show me any pRe-1900 etymology of THE WORD "YORUBA" which contradicts Farouk Martins'

(2) Also (to apply your inane standard) can you show me any pre-1900 etymology of "Bini" which does not contradict Egharevba's which you've cited as authority.

Be reasonable. It's not that hard[/s].

Etinosa1234:
Another trash as usual...
U failed to answer this questions
1) Provide historical records that used the word Oyo r'oba as the progenitor of Yoruba
2) Provide sources dating pre1900 that used to Ri as is in Yoruba

The fact that u are insisting on ijebu dialect is a big implication that u mean that it was the ijebu that gave them their name hence the insistence on the ijebu dialect...why not Ibadan or ilesha or Ilorin, why ijebu

PS: This is an article that dates 1863 on the etymology of Yoruba language

TAO11:
Oga give up the straw clutching and stop disgracing yourself.

Stop pretending to have something from the 1800 on the etymology of the word “Yoruba”. No you don’t.

You’re trying hard to confuse both yourself and the untrained reading into thinking that the phrase etymology of the Yoruba language is one and the same thing as the phrase etymology of the word “Yoruba”.

No they are not the same thing in case you yourself are already confused.

Moreover, the straw you’re clutching at here is about the combination “ri”.

I have already stated this, pages ago, that it could mean “see” if the appropriate tone is applied.

I also added that the same combination of letters “ri” could also mean “sink” with a different tone.

In fact, I mentioned that the same combination still could mean “is” with another different tone still.

I know you get this simple gist, but you have to save face and keep up appearances. It is well with your battered soul.
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My Question Remains Unanswered Though:

TAO11:
(1) Can you now show me any pRe-1900 etymology of THE WORD "YORUBA" which contradicts Farouk Martins'??

(

Etinosa1234:
First of, ur claim is that Oyo is King formed the word Oyo r'oba.. I posted an article on the etymology of Yoruba language dating 1863 that never made mention of the word Ri as is.. instead it used ni or Li..

But u keep hanging hopelessly on a Farouk Martin book (that doesn't predate 1900) that has been lost in oblivion and cannot be found on Google books or Amazon

So when will u post a Yoruba etymology article dating pre-1900 on the word Ri being is

Secondly u also supported ur claims with ijebu dialect ,... Are u indirectly claiming that it was ijebu that named the Oyo due to ur insistence on the Yoruba dialect

My questions also remain unanswered tho

1) Provide historical records that used the word Oyo r'oba as the progenitor of Yoruba
2) Provide sources dating pre1900 that used to Ri as is in Yoruba

And I never insisted on Egharevba.

TAO11:
[s]1)You seem to be a block-head. We are looking into a time prior to the 1600, the focus is not ultimately on the 1800s.

2)In that case, I made recourse to a relatively more stable dialect of the Yoruba language, hence “ri”. I really hope your 1kb mind can process and grasp this.

3)In fact, the presence of the word “li” in the 1800s (and its absence today) should have informed you that changes necessarily must have taken place between the 1500s and the 1800s in relation to the Yoruba equivalent of “is”.

4)I already cited some one example of his essay published in Race and History. You Binis still struggle till date to differentiate between “books”, “essays”, “articles”, etc.

I am not sure if there are any such published compilations on the Ijebu dialect generally.

5)Hence l, the reason I have advices that you do the same thing you did yesterday when you posted an open question on Nairaland. But this time around make sure not to misrepresent my position. So, if you can post a question yesterday, then you post a question today. So go ahead and give it a shot. Don’t be scared.

6)But I may actually post what you asked for as soon as you provide a pre-1900 account of the etymology of “Bini” which agrees with Egharevba’s which you’ve already cited multiple times. Talking about grad dishonesty, inconsistency, and straw-clutching.

Here I know you’re pretending to have a 1kb brain. I have explained this time and time again and reasonable people get it. You keep bringing it up on new pages in the hope that someone will be deceived — talking about the Edo in you.

Again, the focus is on the pre-1600 Yoruba equivalent of “is” since there is evidence of a continuous evolution of the Yoruba equivalent between the 1800s and now.

So for the linguistic principle that dialects are generally more uniform towards the past, and more differentiated towards the present (as well as the fact the Ijebu dialects and a few dialects along its axis, such as Itsekiri have proven to be relatively more stable and unsusceptible to change), then recourse was made to the Ijebu dialect for identifying what the general Yoruba equivalent must have been in the distant past before the “li” of the 1800s and the “ni” of the present time.

This is obviously too much for a 1kb brain. I can understand really well.

Exactly! I am pointing out the inconsistency of your arbitrary date and request by showing that Egharevba wrote about the etymology of ”Bini” in the 1900s.

Moreover, his etymology was contradicted by an 1800s etymology.

Yet you cited clearly that the etymology of the word “Bini“ is well-known, and that it is from “Ile-Ibinu” —

— There you cited Egharevba‘s 1900s etymology even when an 1800s etymology of the word “Bini” contradicts his.

On the other hand, you insisted that I am not allowed to cite a 1900s etymology even when no etymology of the word “Yoruba” from the 1800s contradicts it.

You see the randomness, dishonesty, and inconsistency I’m talking about??

What do you mean by you never “insisted” on Egharevba??

You clearly sought to provide the etymology of the word “Bini”, and to do that you noted it is well known that “Bini” is from “Ile-Ibinu”.

There you cited Egharevba, and you did so multiple times. I have screenshots of your comments already. [/s]

Etinosa1234:
Another set of lies as usual
1)Lol....So because I refuse to swallow the lies u spread , u are talking abt blockhead... Obviously u are the one who is clearly blockhead despite my posting the multiple links,articles,sources and screenshot mostly by Your Yoruba people

2) While making this claim that u could have made references to the many records that exist but no....

Very funny as u claim that the ijebu are a relatively more stable Yoruba dialect even more than the Oyo, Ibadan and the likes, ... Can u state the reason the ijebu dialect are more stable or its just to lie as usual

3) Concerning this..U failed to post any historical record weda 1600 or 1800 that supports the claim of Ri being used as is...

There are no records whatsoever btw 1600&1800 on Oyo Ri oba as the progenitor of Yoruba...if there is, I dare u to post.... Talk abt beating around the the bush... u'll be the face of it.

4)Lol...U cited Someone's final year project as essay!!! Wow...talk abt desperation of the highest order....

Why don't u post the link to the essay because I've scoured the internet and not seen any thing as such.

5) I hope u know that I have the right to dictate what I post as a topic and what not to. Moreover, in regards to question I posted, if there was any such thing as Ri, an ijebu might have answered it accordingly...why don't u go through the thread and see where I asked the question of Oyo r'oba

6) u are just trying to deflect the argument once again

Etinosa1234:
Reports from Top intellectual Yorubas on the origin of the word

What is the meaning of Yoruba? What language is it? What dialect?

Early in the 19th century, Hugh Clapperton visited what is now Nigeria, first from 1822-1823/4 and then again in 1826. When he got to Sokoto, he asked his host, Sultan Muhammed Bello, (1781-1837; Sultan 1817-1837) what they call their neighbour on the other side of the Niger, whose capital was Katunga (Old Oyo). Sultan Bello told Clapperton that the people on the other side of the Kworra, as the River Niger was then known in Sokoto, were the Ya Riba people. The missionaries that came to lay the ground for the eventual colonization of Africa, both African and European, adopted and corrupted this to Yoruba. As Peter Cohen aptly noted in his article, Orisha Journeys,

“The concept of a single “Yorùbá” people and its baptism with the Hausa term for the inhabitants of Òyó was largely the work of liberated captives and their children returning from Sierra Leone, particularly as Protestant missionaries. The terms by which the descendants of Yorùbá-speakers are known today in the New World – “Nagô” in Brazil, “Nago” in Haiti and Jamaica, “Lucumí” in Cuba, “Akú” in Sierra Leone – emerged as meaningful categories in the context of enslavement and exile.”
Reverend (later Bishop) Samuel Ajayi-Crowther (1806-1891) enshrined it into law when he translated the Bible into what is now known as “Cosmopolitan Yoruba” language based largely on his native Oyo dialect but with inputs from other dialects.

But what exactly does Yarriba mean? It is 188 years hence and the question remains unanswered, yet it is so very simple and obvious. As every true Omo Oduduwa knows, Oruko ni ro eniyan (Your name determines your destiny) and hence if you answer a meaningless name, the chances of a meaningless collective is enhanced. It is like walking around with a fake identity.

Those that are called Yoruba today used to refer to themselves as Omo ile K’a ro Ojire (Children of the land where they greet you “Good Morning, Hope you woke up well”) and everybody has thus since then described them based on this their philosophy. In the New World, they were called the Aku people, a corruption of the Eku Aro o, Eku Osan o, Eku Ishe o, etc (Good Morning, Good Afternoon, Well done, etc) that they constantly say as the outward evidence of their being Omoluabi. Only civilised people understand courtesy and have the time for it. Leo Frobenius describing the art of salutation in Ife in 1913 wrote:
But the salutations are another pair of shoes. Their many variations would seem a striking oddity in Europe. Some of the other Yoruban tribes may be taken as patterns of politeness in their greeting, which may, as we think, be considered overdone. The Ilifians have created such an exquisite gradation, such a sublimely subtle light and shade in ceremonial manner, as would make the heart of an expert, whether ducal teacher of deportment or royal conductor of the ballet, dance with joy. I am, to my regret, extremely badly versed in this department and can only talk of its effect, but not of its more delicate refinements.

When Ilifian men or women salute each other, be it with a plain and easy curtsey (which is here the simplest form adopted), or kneeling down, or throwing oneself upon the ground, no matter which, there is yet a deliberateness, a majesty, a dignity, a devoted earnestness in the manner of its doing, which brings to light with every gesture, with every fold of clothing, the deep significance and essential import of every single action. ……..These people show such an astounding propriety in their manner of managing a dress, a shawl and a coat, such an art in the display of their movements, that the spectator rightly draws the conclusion that time is but of little account in their eyes. And once so convinced, the natural question arises, what does the life look like which goes on behind this beautiful and unanimous masquerading? This is mostly a difficult question, but in this case it is easily answered. I have previously mentioned the high degree of those qualities of intellect and its uses which bear witness to the ancient civilization once possessed by Yorubans.”

Leo Frobenius, Voice of Africa, 1913

"Ya Riba”

The name Yarriba that the Sultan of Sokoto gave to Clapperton is just more of the same. The people who identified themselves as Omo K’aro Ojire were well-known for their courtesy and cultured manners. And they had been this cultured for at least 5 centuries. To illustrate the antiquity of the description Yarriba, the eminent Timbuktu writer, scholar, philosopher, history and Jurist, Ahmed Baba the Black (1556-1627) wrote in the 16th about the neighbours of the Hausas and the Borgus, describing them in Arabic letters which literary translates into YRB. (In Arabic, vowels were not written)

Even today, away from the pulverizing, hustling degrading energies of the “modern” cities that reduces human beings to crabs in a bucket; in places where the Omo K’aro Ojire still manage to exist, vibrating with life’s natural energies, when they get to the market to buy anything, they start first by greeting, and extending goodwill, E k’a ro o, Şé ajé w’o igbá? meaning “Good morning, hope the profits are pouring in. Hope you are making profits?”

And so, the people who call themselves Yoruba today, said in Hausa what they usually say when they go to their own markets, to other merchants. Apparently as far back as the 16th century and right up to the 19th, Omo Ile K’aro Ojire remembered their manners and when they get to the market places where they met the Hausa people, they inquired from them in their usual courteous manner, Ya meaning “How”, or Yi meaning “How about” and řībà, meaning “profit” (See the Dictionary of Hausa-English). Ya-řībà or Yi-řībà- How about profit? Hence they were known as the people that say Ya- řībà: How Profit and so Yarriba and its eventual corruption to Yoruba.

So please even if the current people who are descendants of Omo ile K’aro Ojire now insist on being named by others, in a fate shared by other Africans following the unfortunate invasions of the 19th century, can they please spell it correctly, Yoruba or Yiriba but never Yoruba.
Source:https://shekereblog./2014/06/29/the-meaning-of-yoruba-a-consequence-of-amnesia/amp/ from a Yoruba author
References from

Turner Lorenzo D., «Some Contacts of Brazilian Ex-Slaves with Nigeria, West Africa», Journal of Negro History 27 (1), 1942, pp. 55-67,

Rodrigues Raymundo Nina, Os Africanos no Brasil, São Paulo, Companhia Editora National [1906], 1977 p. 101

Cunha Manuela Carneiro da, Negros, estrangeiros: os esravos libertos e sua volta à África, São Paulo, Editora Brasiliense, 1978., pp 125

all in Cohen Peter F., Orisha Journeys: The Role of Travel in the Birth of Yoruba-Atlantic Religions. Arch. de Sc. soc. des Rel., 2002, 117 (janvier-mars) 17-36

Leo Frobenius, The Voice of Africa, 1913

Etinosa1234:
Have you always thought about where the word Yoruba originate?? Have you heard many misconception and misapprehension that left you baffled?? That was what got hold of me too so I decided to dig into it.
What is the meaning of Yoruba? Does it have any inclination to our language? This is a thought provoking topic that needs profound reasoning and intense research for better understanding.
It is time we faced the monster that keeps trailing us whom many try to ignore. In Yoruba culture, appellation is often derived from a prerequisite factor or foretelling. For fact telling, some name their child Owolabi hoping the child will bring fortune to the family, another one is that almost all Yoruba towns have their names derived from an event or a factor as illustrated in; Eba-Odan – Ibadan, Abe Okuta Olumo – Abeokuta and Ibi ti Ile ti yo – Oyo and so forth. However, these factors appear not partake in the word Yoruba.
I asked a lot of people to define Yoruba, nobody had a clue so I decided to return to history and I delved into what Yoruba scholars of the past centuries had written. Slowly I began to unravel the mystery of our name.
The first hint I got was from an ordinary search which spouted Yoruba. What does that mean?? I carried on, I moved on to the always ready Yoruba dictionary written by Samuel Ajayi Crowther which defines ‘Yoruba’ as a bastard and deceitful person.
Another came from the one I found on a scholarly written journal of Dr Taiwo Ayanbolu who insisted Yoruba is a name derived from Hausa language which means deceit. He claimed he found the definition at York Museum in England dating to the 19th century.
Before I go further here, I would like to stress how the name came aboard. It has been recorded that the Hausa-Fulani who had been in contact with the Yoruba even before the rise of Oyo Empire had for some reasons chosen to call us Yoruba, or Yaribansa.
Perhaps this might have been a result of Yoruba people’s bargaining skills which often made the Fulani traders fall victim of trade by barter. Another one I stumbled on was narrated by another scholar who said the name Yoruba started protruding during the clash between Yoruba and Fulani that steered the lost of Ilorin to them in the 18th century.
The Igbos had cleansed themselves off ‘Yinmiri’, a name the Hausa-Fulani had technically given to them. The igbos have today refuted Yinmiri to be a derogatory word, however, the reverse is the case for the Yoruba. From findings I have made, Yaribansa is a Fulani word meaning Bastard. An extremely derogatory word in Yoruba discourse.
I read one of Professor Ade Ajayi’s book “Yoruba Warfare in the Nineteenth century” where he insisted that during the indirect rule era, it was necessary for the imperialists to give a unique name to the entire towns and people who spoke Yoruba language.
Somehow, they settled for Yoruba. Yoruba is a deviation of Yoruba which the Yoruba people of that century rejected. The Ijebu, Ijesa and Egba rejected this name vehemently but because during the Kiriji war (the Yoruba civil war) where the collapse of Oyo Empire commenced and the signalling factor the imperialists used to prompt the rule over Oyo from covers. The name Yoruba was foisted on Oyo and Ibadan mainly on documents and slowly the name Yoruba was enshrined in our culture and hence, our appellation.
Research shows that the Egba were the last to accept Yoruba as their appellation, reason coming from facts emanating from the first newspaper published in Yorubaland in 1859, goes: Iwe Iroyin Fun Ara Egba Ati Yoruba. This indicates that the Egba refused the name Yoruba as at 1859.
Furthermore, I have read the Odu Ifa and I have familiarised myself with many Ogede Ofo, Iwure and Ewi of the past generations and I have never heard where we were referred to as Yoruba, rather, as Omo Kaaro Ojiire, Omo Oduduwa or Omoluabi.
I am penning this for us to know the origin of the word Yoruba, it is a bitter pill to swallow especially now that the name has travelled far and wide, should we try to augment our appellation Yoruba? certainly too late to make any sort of modification. We might as well just carry on dealing with it.

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Source & Written By: Bola Olalekan

Bye

Etinosa1234:
This argument has been done b4

https://www.nairaland.com/5484691/fani-kayode-not-yoruba-fulanis-call/8#83345187

TAO11:
I’ve been reading this for some time now. I am yet to see any original source say that the word is foreign.

Insisting on the Hausa/Fulani supposed origin is just like refuting your own self repeatedly.

You have admitted on this same thread that you were mistaken about your Hausa/Fulani supposed origin.

So, what has gon wrong with your mind against?

Etinosa1234:
Reports from Top intellectual Yorubas on the origin of the word

What is the meaning of Yoruba? What language is it? What dialect?

Early in the 19th century, Hugh Clapperton visited what is now Nigeria, first from 1822-1823/4 and then again in 1826. When he got to Sokoto, he asked his host, Sultan Muhammed Bello, (1781-1837; Sultan 1817-1837) what they call their neighbour on the other side of the Niger, whose capital was Katunga (Old Oyo). Sultan Bello told Clapperton that the people on the other side of the Kworra, as the River Niger was then known in Sokoto, were the Ya Riba people. The missionaries that came to lay the ground for the eventual colonization of Africa, both African and European, adopted and corrupted this to Yoruba. As Peter Cohen aptly noted in his article, Orisha Journeys,

“The concept of a single “Yorùbá” people and its baptism with the Hausa term for the inhabitants of Òyó was largely the work of liberated captives and their children returning from Sierra Leone, particularly as Protestant missionaries. The terms by which the descendants of Yorùbá-speakers are known today in the New World – “Nagô” in Brazil, “Nago” in Haiti and Jamaica, “Lucumí” in Cuba, “Akú” in Sierra Leone – emerged as meaningful categories in the context of enslavement and exile.”
Reverend (later Bishop) Samuel Ajayi-Crowther (1806-1891) enshrined it into law when he translated the Bible into what is now known as “Cosmopolitan Yoruba” language based largely on his native Oyo dialect but with inputs from other dialects.

But what exactly does Yarriba mean? It is 188 years hence and the question remains unanswered, yet it is so very simple and obvious. As every true Omo Oduduwa knows, Oruko ni ro eniyan (Your name determines your destiny) and hence if you answer a meaningless name, the chances of a meaningless collective is enhanced. It is like walking around with a fake identity.

Those that are called Yoruba today used to refer to themselves as Omo ile K’a ro Ojire (Children of the land where they greet you “Good Morning, Hope you woke up well”) and everybody has thus since then described them based on this their philosophy. In the New World, they were called the Aku people, a corruption of the Eku Aro o, Eku Osan o, Eku Ishe o, etc (Good Morning, Good Afternoon, Well done, etc) that they constantly say as the outward evidence of their being Omoluabi. Only civilised people understand courtesy and have the time for it. Leo Frobenius describing the art of salutation in Ife in 1913 wrote:
But the salutations are another pair of shoes. Their many variations would seem a striking oddity in Europe. Some of the other Yoruban tribes may be taken as patterns of politeness in their greeting, which may, as we think, be considered overdone. The Ilifians have created such an exquisite gradation, such a sublimely subtle light and shade in ceremonial manner, as would make the heart of an expert, whether ducal teacher of deportment or royal conductor of the ballet, dance with joy. I am, to my regret, extremely badly versed in this department and can only talk of its effect, but not of its more delicate refinements.

When Ilifian men or women salute each other, be it with a plain and easy curtsey (which is here the simplest form adopted), or kneeling down, or throwing oneself upon the ground, no matter which, there is yet a deliberateness, a majesty, a dignity, a devoted earnestness in the manner of its doing, which brings to light with every gesture, with every fold of clothing, the deep significance and essential import of every single action. ……..These people show such an astounding propriety in their manner of managing a dress, a shawl and a coat, such an art in the display of their movements, that the spectator rightly draws the conclusion that time is but of little account in their eyes. And once so convinced, the natural question arises, what does the life look like which goes on behind this beautiful and unanimous masquerading? This is mostly a difficult question, but in this case it is easily answered. I have previously mentioned the high degree of those qualities of intellect and its uses which bear witness to the ancient civilization once possessed by Yorubans.”

Leo Frobenius, Voice of Africa, 1913

"Ya Riba”

The name Yarriba that the Sultan of Sokoto gave to Clapperton is just more of the same. The people who identified themselves as Omo K’aro Ojire were well-known for their courtesy and cultured manners. And they had been this cultured for at least 5 centuries. To illustrate the antiquity of the description Yarriba, the eminent Timbuktu writer, scholar, philosopher, history and Jurist, Ahmed Baba the Black (1556-1627) wrote in the 16th about the neighbours of the Hausas and the Borgus, describing them in Arabic letters which literary translates into YRB. (In Arabic, vowels were not written)

Even today, away from the pulverizing, hustling degrading energies of the “modern” cities that reduces human beings to crabs in a bucket; in places where the Omo K’aro Ojire still manage to exist, vibrating with life’s natural energies, when they get to the market to buy anything, they start first by greeting, and extending goodwill, E k’a ro o, Şé ajé w’o igbá? meaning “Good morning, hope the profits are pouring in. Hope you are making profits?”

And so, the people who call themselves Yoruba today, said in Hausa what they usually say when they go to their own markets, to other merchants. Apparently as far back as the 16th century and right up to the 19th, Omo Ile K’aro Ojire remembered their manners and when they get to the market places where they met the Hausa people, they inquired from them in their usual courteous manner, Ya meaning “How”, or Yi meaning “How about” and řībà, meaning “profit” (See the Dictionary of Hausa-English). Ya-řībà or Yi-řībà- How about profit? Hence they were known as the people that say Ya- řībà: How Profit and so Yarriba and its eventual corruption to Yoruba.

So please even if the current people who are descendants of Omo ile K’aro Ojire now insist on being named by others, in a fate shared by other Africans following the unfortunate invasions of the 19th century, can they please spell it correctly, Yoruba or Yiriba but never Yoruba.
Source:https://shekereblog./2014/06/29/the-meaning-of-yoruba-a-consequence-of-amnesia/amp/ from a Yoruba author
References from

Turner Lorenzo D., «Some Contacts of Brazilian Ex-Slaves with Nigeria, West Africa», Journal of Negro History 27 (1), 1942, pp. 55-67,

Rodrigues Raymundo Nina, Os Africanos no Brasil, São Paulo, Companhia Editora National [1906], 1977 p. 101

Cunha Manuela Carneiro da, Negros, estrangeiros: os esravos libertos e sua volta à África, São Paulo, Editora Brasiliense, 1978., pp 125

all in Cohen Peter F., Orisha Journeys: The Role of Travel in the Birth of Yoruba-Atlantic Religions. Arch. de Sc. soc. des Rel., 2002, 117 (janvier-mars) 17-36

Leo Frobenius, The Voice of Africa, 1913

Etinosa1234:
What does the name “Yoruba” come from?

As an ethnic description, the word "Yoruba" was first recorded in reference to the Oyo Empire in a treatise written by the 16th century Songhai scholar Ahmed Baba.

It was popularized by Hausa usage and ethnography written in Arabic and Ajami during the 19th century, in origin referring to the Oyo exclusively.

The extension of the term to all speakers of dialects related to the usage of the Oyo (in modern terminology North-West Yoruba) dates to the second half of the 19th century.

It is due to the influence of Samuel Ajayi Crowther, the first Anglican bishop in Nigeria. Crowther was himself a Yoruba and compiled the first Yoruba dictionary as well as introducing a standard for Yoruba orthography.

The alternative name Akú, apparently an exonym derived from the first words of Yoruba greetings (such as Ẹ kú àárọ? "good morning", Ẹ kú alẹ? "good evening"wink has survived in certain parts of our diaspora as a self-descriptive, especially in Sierra Leone.

The first name the Yorubas were called was Yoruba.

What does that mean? I carried on, Samuel Ajayi Crowther in his Yoruba dictionary defines ‘Yoruba’ as a bastard and deceitful person in Hausa.

Another description comes from the Dr Taiwo Ayanbolu who insisted Yoruba is a name derived from Hausa language which means deceit. He claimed he found the definition at York Museum in England dating to the 19th century.

It has been recorded that the Hausa-Fulani who had been in contact with the Yoruba even before the rise of Oyo Empire had for some reasons chosen to call us Yoruba, or Yaribansa. Perhaps this might have been a result of Yoruba people’s bargaining skills which often made the Fulani traders fall victim of trade by barter.

Some say that the word Yoruba started protruding during the clash between Yoruba and Fulani that steered the lost of Ilorin to them in the 18th century.

Professor Ade Ajayi in “Yoruba Warfare in the Nineteenth century” insisted that during the indirect rule era, it was necessary for the imperialists to give a unique name to the entire towns and people who spoke Yoruba language.

Somehow, they settled for Yoruba. Yoruba is a deviation of Yoruba which the Yoruba people of that century rejected. The Ijebu, Ijesa and Egba rejected this name vehemently but because during the Kiriji war (the Yoruba civil war) where the collapse of Oyo Empire commenced and the signalling factor the imperialists used to prompt the rule over Oyo from covers.

The name Yoruba was foisted on Oyo and Ibadan mainly on documents and slowly the name Yoruba was enshrined in our culture and hence, our appellation. Research shows that the Egba were the last to accept Yoruba as their appellation, reason coming from facts emanating from the first newspaper published in Yorubaland in 1859, goes: Iwe Iroyin Fun Ara Egba Ati Yoruba. This indicates that the Egba refused the name Yoruba as at 1859.

Furthermore, in the Ifa Corpus there's no Odu where we were referred to as Yoruba, rather, it is as Omo Kaaro Ojiire, Omo Oduduwa or Omoluabi.

Thus said, the word Yoruba is new in our vocabulary and it is a way of showing we accepted a negative appellation dropped on us by hostile foreigners.

TAO11:
I can’t find any original source here stating that the word “Yoruba” is an indigenous Hausa/Fulani word (or any foreign word for that matter).


Moreover, did you not admit that the idea that “Yoruba” is from the Hausa/Fulani language is nonsensical.

Or are you back tracking??

Etinosa1234:
http://ibadans..com/2017/11/what-is-meaning-of-word-yoruba.html?m=1

TAO11:
Thank you for your link.

But no where in this link does Mr Bola show any original account stating that the word “Yoruba” comes from an indigenous Hausa/Fulani word (or any foreign word for that matter)

TAO11:
Thank you for your link.

But no where in this link does Mr Bola show any original account stating that the word “Yoruba” comes from an indigenous Hausa/Fulani word (or any foreign word for that matter)

Etinosa1234:
Neither does it say it's indigenous or Oyo r'oba in ijebu dialect

https://twitter.com/davidhundeyin/status/1128701662615560192?lang=ca[/quote]Mr Bola didn’t even know about the need to inquire the Ijebu dialect at all.

So it never talked about the Ijebu dialect at all let alone talk about “Oyo r’Oba”.

Moreover, I am yet to see where any original account in your attachment in your state that “Yoruba” is from an indigenous Hausa word.

Also, are you reverting to the idea that it is from an indigenous Hausa word when you’ve clearly admitted on this same thread that it is nonsensical to subscribe to the idea that it is from an indigenous Hausa word.

Also, Yarri.ba is said to be an Hausa pronunciation by an original account of S. Crowther.

Do you now say that the Hausa make mistakes in pronouncing their own indigenous word just like English people make mistake in pronouncing an English name which they gave you??

You have to do better.

Etinosa1234:
https://www.babalawoobanifa.com/2019/07/the-meanings-and-origin-of-word-yoruba.html?m=1