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Date: Wed, 01 Oct 2025 10:35:53 GMT
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Enjoy Ultra HD with Vizio - Claim Now
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ned king, Oduduwa, a personage nominally considered the 'father' of the Yoruba people. According to Ife's own account, Oduduwa 'descended' into the originally thirteen semi-autonomous proto-Ife communities which existed in a state of confederacy base
d around a swampy depression surrounded by seven hills that would later on become Ife from the community of Oke Ora, an elevated abode located at the summit of a hill to Ife's East. The intervention of Oduduwa, a native of Oke Ora and considered an o
utsider in the politics of the Ife valley, is widely acknowledged in Ife to be the turning point that revolutionized the politics of the confederacy which was at the time led by Obatala.
Beyond the historical accounts surrounding Ife and its ancient rulership, more cultural markers which unite the Yoruba people as members of the same ethnicity include the universal recognition of a number of spiritual concepts and chief divinities (O
risha), who have achieved pan-Yoruba statuses. These divinities are venerated as embodiments of natural forces and divine power. They are also the mediators between the common people and Olodumare, God. They include some now well-known divinities suc
h as Obatala, Ogun, Orunmila, Osun, Eshu, Olokun, Yemoja, Osanyin, and Shango, among others. These are now recognizable in the New World as divinities brought across the Atlantic by people of Yoruba descent. There in their new ex-situ environment, th
ey serve as a mechanism of maintaining group identity, as well as a powerful connection to the Yoruba homeland among people of Yoruba descent and others. Examples of such new world practices are Santeria, Candomble, Umbanda, Kélé and Trinidad Orish
a, which are not only religious societies, but also actual ethnic communities for those who sought to maintain their unique heritages over time, although anyone could join as long as they became immersed in the Yoruba worldview.
Linguistically, the Yoruboid languages, and in particular the Edekiri subgroup, form a closed group of mutually intelligible dialects which strongly bound the people who speak them to
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<p style="color:#FFFFFF;font-size:8px;">ned king, Oduduwa, a personage nominally considered the 'father' of the Yoruba people. According to Ife's own account, Oduduwa 'descended' into the originally thirteen semi-autonomous proto-
Ife communities which existed in a state of confederacy based around a swampy depression surrounded by seven hills that would later on become Ife from the community of Oke Ora, an elevated abode located at the summit of a hill to Ife's East. The
intervention of Oduduwa, a native of Oke Ora and considered an outsider in the politics of the Ife valley, is widely acknowledged in Ife to be the turning point that revolutionized the politics of the confederacy which was at the time led by Obatala.
Beyond the historical accounts surrounding Ife and its ancient rulership, more cultural markers which unite the Yoruba people as members of the same ethnicity include the universal recognition of a number of spiritual concepts and chief divinities (
Orisha), who have achieved pan-Yoruba statuses. These divinities are venerated as embodiments of natural forces and divine power. They are also the mediators between the common people and Olodumare, God. They include some now well-known divinities su
ch as Obatala, Ogun, Orunmila, Osun, Eshu, Olokun, Yemoja, Osanyin, and Shango, among others. These are now recognizable in the New World as divinities brought across the Atlantic by people of Yoruba descent. There in their new ex-situ environment, t
hey serve as a mechanism of maintaining group identity, as well as a powerful connection to the Yoruba homeland among people of Yoruba descent and others. Examples of such new world practices are Santeria, Candomble, Umbanda, Kélé and T
rinidad Orisha, which are not only religious societies, but also actual ethnic communities for those who sought to maintain their unique heritages over time, although anyone could join as long as they became immersed in the Yoruba worldview. Linguist
ically, the Yoruboid languages, and in particular the Edekiri subgroup, form a closed group of mutually intelligible dialects which strongly bound the people who speak them to</p>
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