In Oyo town, 'Sango festival' revives tradition, culture

By Oguntimehin Ariyo

The Alaafin of Oyo Oba Lamidi Adeyemi admiring an egungun (masquerade) during the festival. Photograph by Oguntimehin Ariyo

It was a frenzy moment of jubilation in Oyo town, Oyo State, southwest Nigeria as  the people moved in mammoth crowd to the palace of  the Alaafin of Oyo Oba Lamidi Adeyemi otherwise known as 'omo ekun' (the son of a tiger).

  The occasion was the 2013 Sango Festival, in honour of Sango, an ancient hero from whom the Oba of Oyo derives his name 'omo ekun'. The Oba is regarded as a representative of the spirit world; 'alase ekeji orisa' (the one with authority, second only to the creator).

To celebrate  the great festival, the sango devotees were adorned in red alongside some Ifa priests who were in white regalia .The drummers, masquerades, traditional dancers were not left behind, all dancing to various musical  entertainments.

The Yoruba are a highly researched ethnic group in Africa, due to their rich cultural heritage, manifested in sociology and spirituality.

Arewa Omoba Folashade Adeyemi and Ayaba Alhaja [chief ] Ramat Adedayo Adeyemi gave an insight  into the history of Sango, by tracing the history of the Yoruba communities to Oduduwa in Ile-Ife. Oral history have it that after the death of Oduduwa, his seven grandchildren (Ogun Onire, Ogiso, Alaketu, Onisabe, Onipopo, Olowu and Oranyan), dispersed from Ile-Ife, finding different Yoruba kingdoms in the geographical area known today as Western Nigeria. The eldest grandchild was the mother of the Owus, the second was the mother of the Alaketu, progenitor of Ketu, the third became the king of Benin, the fourth Orangun, king of Ila, the fifth was the king of the Sabes, the sixth was the king of the Popos and the seventh was Oranyan.

                                           

Oranyan was the youngest prince, who inherited the land, being the first Alaafin, progenitor of the Oyos, who transferred the political power to Oyo Ile. Sango, the second son of Oranyan, became the strongest African king, with much power and influence. Sango strengthened to a point of historical dominance, building with glory, vitality and expansion the most formidable empire in Africa at the time , dominating all other Yoruba kingdoms including, Ife, Ekiti, Ijesa, Egba, Ijebu, Ondo, Sabe and Owu

His power stretched beyond Ilorin and Offa into Igbomina in the North; Egbado in the South-west; River Ogun in the South; Osun and Dahomey in the East. Under Sango’s influence, Oyo culture spread far and wide within the Oyo Empire and beyond.

Nowadays, this cultural influence can be found all over Yoruba land and beyond as by the contraction word, Kabiesi originates from the word, KABI KOSI, which was the form of greeting Sango those days, which is being used till today for all Yoruba traditional rulers.

Sango Obakoso plucking out his eye at sango festival 2013. Photograph by Oguntimehin Ariyo

There has been a spread of ancient art and craft, which was originated from Oyo such as the Dundun, Sekere, Aro, Bata, Adade, Ganku, Koso, Gangan, Gbedu and Igba Titi drumming, and the Etica, Esa, Lauku, Gbamo, Elesi,and Latikipa dancing. Today most of the principal traditional rulers of Yoruba trace their relationship to the Alaafin of Oyo, because most of the crowns in Yoruba land are a creation of Sango.

Oral history state that Sango was born by Torosi from Tapa Kwara State, but procreated by an old woman named Yemonja. At birth, he was named Tella including other names such as Ayi Legbe Orun etc

Sango married five women namely, Osun, who turned in to water in Osogbo; Oya, who turned to Igala in Ile ra; Oba, who disappeared in Odo Oba, Awa and Gambiolu. Sango was a strong warrior who is regarded to have become a symbol of power and truth, serving as the supreme judge in the Oyo Empire and being the final court.

His OSE, representing two axes, is a symbol of justice. Being the king of Justice and not understood by his people, he decided to hang himself in a tree called Igba, even though his friend Aladekun discouraged him from doing so. By this act Sango became OBA KOSO, which means the king did not hang on the tree.

He is reputed on the other hand to have disappeared into the earth leaving behind his crown and one Edun Ara (Oni epon lara) taken from his body, which was given to Aladekun to call on him anytime the town was in need.

Sango in action

Aladekun became the support of Oyo anytime the town was in need, being called Oni le ogba, which originated the contracted word Mogba. Nowadays, Mogba is still in Koso in Oyo town with the power left from Sango known as OLUOBAKOSO. Mogba Koso till today is the High Chief, who crowns all the Alaafins and the custodian of the Alaafin’s crown.

Some notable celebrate with the Alafin at the Sango festival 2013 were Onjo of Okeho Hrm. Oba [Alh.] Rafiu Osuolale Adeniran 11, Onitede of Tede Hrm.  Oba [Alh.] Rauf Adebimpe Oladoyin.,Onisemi of lsemi ile Hrm. Oba Kazeem Oyebooanle Mustapha, Chiefe  Gani  Adam , Avery Animon [Ifaseun Aworeni] an Ifa devotee  of Trinidad  and Tobago and other  notable  dignitaries  in  Nigeria  and diaspora .

The climax of the event was when Oba Lamidi Adeyemi”omo ekun,” alase ekeji orisa”,   danced in appreciation the various masquerades while moving to his palace.