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Pre-colonial Relations Among The Yorubas' In Nigeria
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The Yoruba were also expert in their art, as far back as the fourteenth
and fifteenth centuries, they were expert in the use of wood, ivory and
terracotta or baked earth, and hundreds of thousands of their carvings
and models are still extant in Yorubaland. The art of the Yoruba is
closely connected with their religion, for most of their art pieces were
produced for the temples. In the first place, like most African
peoples, the Yoruba believe in the existence of an Almighty God whom
they call Olorun and in a future state. Hence they worship the dead,
believe in a future judgment and in the doctrine of the transmigration
of the soul.6 The Yorubas were also known for their cloth weaving,
dyeing, iron smelting and trading. “The Yoruba caravan system†shows
that despite inter-state warfare and competition, Yorubaland was
integrated through commerce and long distance trade was important to the
economy of Yorubaland despite the pervasive insecurity in the region
during the nineteenth century.7
The Yoruba political system was a
centralized one in which the headship was retained in the king. The
government in each Yoruba city was an intricate system of power
relations, a complex web of checks and balances. Although, the executive
and judicial functions were often invested in the Oba and his council
alternative. Institutions were often established to check the powers of
the Oba and his council.8 By the end of the 16th century the political
organizations of most of the Yoruba kingdoms were probably complete and
broadly similar. Each kingdoms consisted of a capital town, a number of
subordinate towns, villages, markets, and farmlands. Each of the major
kingdoms whose rulers claimed descent from Oduduwa ruled a clearly
recognized (probably not too well-defined) territory.9
The nineteenth
century Yorubaland witness protracted internecine wars. These wars were
accompanied by monumental changes, first was the emergence of refuge
towns and the second was related to the first, it was the evolution of
new forms of government in these refugee towns. These demographic and
political changes took place in the first half of the century, and were
sequel to the fall of the Old Oyo Empire. The wars leading to the fall
of Oyo brought about a large-scale migration of people from war-torn
areas to relatively peaceful places. Consequently a number of towns in
the south became hosts to these refugees who moved in large groups and
carried with them their corporate identities. The refugees founded new
settlements as well. Ibadan, Ijaye and Abeokuta were notable examples.10
Aims and Objectives
The aims and objectives of this research project include:
To examine as starting point the origin of the Yoruba.
To examine the growth and development of the Yoruba in the pre-colonial period.
To examine the nature of relations among the Yoruba in the pre-colonial period.
To look at the various Yoruba sub-groups and the basis of their relations.
Scope
This
research study intends to give a detailed analysis of the pre-colonial
relations among the Yoruba. Although, it is claimed that there existed a
series of autonomous but independent mini-states in parts of Yorubaland
before the coming of Oduduwa migrants.
The origin of the Yoruba will
mark the starting point of this research work. The work will terminate
in the 19th century with the collapse of the Oyo Empire and the rise of
new states.
Also, this study will cover the political, social and
economic relations of the Yoruba people. This will enable us to
understand the relations among them.
Methodology
The method of
research used in this study is based on relevant data and information
obtained from one main source: The secondary sources. These secondary
sources are consulted in universities and public libraries. They are
textbooks and journals, they are used to obtain standard and accurate
information for an analysis of the pre-colonial relations among the
Yoruba.
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