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Oduduwa was a Yoruba divine king.[1] According to tradition he was the holder of the title of the Ooni of Ile-Ife, the Yoruba holy city.[2] He was not only the first ruler of a unified Ife,[3][4] but also the progenitor of various independent royal dynasties in Yorubaland and ancestor of their numerous crowned kings.[5].[6] His name, phonetically written by Yoruba language-speakers as Odùduwà and sometimes contracted as Ooduwa, Odudua or Oòdua is today venerated as "the hero, the warrior, the leader and father of the Yoruba race".[7] For a long time as propagated by early writers of Yoruba history, like the Bayajidda legend of the Hausa people, he was said to be an Eastern prince whose people were driven out of their kingdom in Mecca in Arabia [8] and were forced to migrate in a long march to present day south western Nigeria, though this belief is now thought to reflect later Islamic influences.[9] Through a war lasting many years, Oduduwa was able to defeat the forces of the 13 indigenous communities of Ife led by Obatala and formed these communities into a single Ife unit.

Oduduwa held the praise names Olofin Adimula, Olofin Aye and Olufe.[10]. Following his posthumous deification, he was admitted to the Yoruba pantheon as an aspect of a primordial divinity of the same name.[11]

Oranmiyan was the last son or a grandson and the most adventurous of the members of Oduduwa's household. The controversy is that both Oduduwa and his son Ogun had an affair with the same woman Lakange, resulting in Oranmiyan [12], Oranmiyan would later become the first Alaafin of Oyo, and the sixth Ooni of Ife, as well as establish the Oba dynasty in Benin[citation needed]

Moremi and the Ugbo

After the dispersal of the family of kings and queens, the aborigines became ungovernable, and constituted themselves into a serious threat to the su

Oranmiyan was the last son or a grandson and the most adventurous of the members of Oduduwa's household. The controversy is that both Oduduwa and his son Ogun had an affair with the same woman Lakange, resulting in Oranmiyan [12], Oranmiyan would later become the first Alaafin of Oyo, and the sixth Ooni of Ife, as well as establish the Oba dynasty in Benin[citation needed]

Moremi and the Ugbo

After the dispersal of the family of kings and queens, the aborigines became ungovernable, and constituted themselves into a

After the dispersal of the family of kings and queens, the aborigines became ungovernable, and constituted themselves into a serious threat to the survival of Ife. Thought to be supporters of Obatala who had ruled the land before the arrival of Oduduwa, these people turned themselves into marauders. They would come to town in costumes made of raffia with terrible and fearsome appearances, and burn down houses and loot the markets. It is at this point that Moremi Ajasoro, a princess of Offa, of the lineage of Olalomi Olofagangan, the founder of Offa-Ile and the paramount head of the Ibolo region of the old Oyo kingdom, a member of the Ooduan dynasty by marriage to Oranmiyan, is said to have come onto the scene; she subsequently played a significant role in restoring normalcy back to the situation through a spying mission. She allowed herself to be captured and taken away with them. Subsequent to this she had married the king of the Ugbo. Her new husband wanted pleasures from her but she wouldn't give in because she was married previously and was on a mission. She told him to tell her the secret of the marauders, he didn't want to but after a great deal of prodding, he gave in. He told her that the only thing they fear was FIRE, if they saw fire they would run. After this information she concocted an escape plan. She asked for some oranges and made the juice have a sleeping effect on the palace people. When they woke up after eating them, they found that she had gone to tell her people of their weakness. The people of Ife were soon prepared for the marauders.[13]

Alternative views

Native religious traditions about the dawn of time claim that Oduduwa was Olodumare's favourite Orisa. As such, he (or she, as the primordial Oduduwa originally represented the Divine Feminine aspect and Obatala the Divine Masculine) was sent from heaven to create the earth upon the waters, a mission he/she had usurped from his/her consort and sibling Obatala, who had been equipped with a snail shell filled with sand and a rooster to scatter the said sand in order to create land. These beliefs are held by Yoruba traditionalists to be the cornerstone of their story of creation. Obatala and Oduduwa here are represented symbolically by a calabash, with Obatala taking the top and Oduduwa taking the bottom. In this narrative, Oduduwa is also known as Olofin Otete, the one who took the Basket of Existence from Olodumare.

Another depiction of Oduduwa as being the wife of Obatala is presented in Odu Ifa Osa Meji, a verse of the Ifa oracle. In this Odu, Obatala discovers the secret of his wife and steals the masquerade's robes from her to wear it himself. This is suggested to be a historical representation of a switch from matriarchy to patriarchy. Yoruba women used to own the ancestral cults of Gelede and Egungun. Now, the cults are controlled by men. [14] [15]

This cosmological tradition has som

Another depiction of Oduduwa as being the wife of Obatala is presented in Odu Ifa Osa Meji, a verse of the Ifa oracle. In this Odu, Obatala discovers the secret of his wife and steals the masquerade's robes from her to wear it himself. This is suggested to be a historical representation of a switch from matriarchy to patriarchy. Yoruba women used to own the ancestral cults of Gelede and Egungun. Now, the cults are controlled by men. [14] [15]

This cosmological tradition has sometimes been blended with the tradition of the historical Oduduwa. According to other traditions, the historical Oduduwa is considered to be named after an earlier version of Oduduwa who is female and related to the Earth called Ile. [16] [17]

The earlier traditions of either a gender fluid or an expressly female Oduduwa are seen in the spirit's representation in the Gelede tradition. Initiates of Gelede receive a shrine to Oduduwa along with a Gelede costume and mask. This speaks to the primacy of Oduduwa as associated with the divine ancestral mothers that are known as Awon iya wa or Iyami. Here, Oduduwa is revered as the great mother of the world. [18]

Among the critics of Yoruba traditions about Oduduwa is the London-based Yoruba Muslim scholar, Sheikh Dr. Abu-Abdullah Adelabu. In an interview with a Nigerian media house, the founder and spiritual leader of Awqaf Africa Society in London dismissed the common belief that all Yorubas are descendants of Oduduwa as "a false representation by Orisha worshippers to gain an unjust advantage over the spread of Islam and the recruitment of Christianity".[19] The Muslim scholar advised his followers against using phrases such as Omo Oduduwa (or Children of Oduduwa) and Ile Oduduwa (or Land of Oduduwa). He argued that the story that all the Yorubas are children of Oduduwa was based only on word of mouth.[19]

Other alternative views

Certain other peoples have claimed a conne

Certain other peoples have claimed a connection to Oduduwa. According to the Kanuri, Yauri, Gobir, Acipu, Jukun and Borgu tribes - whose founding ancestors were said to be Oduduwa's brothers [20] (as recorded in the early 20th century by Samuel Johnson), Oduduwa was the son of Lamurudu, whom Yoruba call either Lamurudu or Lamerudu, a prince who was himself the son of the magician King Kisra. Kisra and his allies are said to have fought Mohammed in the Battle of Badr. Kisra was forced to migrate from Arabia into Africa after losing the war to the jihadists in 624 AD. He and his followers founded many kingdoms and ruling dynasties along their migration route into West Africa. [21] [22][23]. This tradition is a variant of the belief that held that Oduduwa was a prince originating from Mecca. However, this belief is thought by some scholars to derive from the later influences on Yoruba culture of Islamic and other Abrahamic religions, and conflicts with other traditions from the corpus of Yoruba myth.[24][25]

See also