Difference between revisions of "Oyo Empire" - New World Encyclopedia
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===Forming the Oyo Empire=== | ===Forming the Oyo Empire=== | ||
| − | Oyo, a small state in the early 16th centry, was led by Oranmiyan, the founder-king or first Alaafin of Oyo. Oranmiyan was also a military leader who waged an excursion heading towards North-east. He was stopped by the empires of Borgu and Nupe before settling at a site known as Ajaka.<ref name ="Goddard" /> Oyo's earlier attempts at expansion were met with resistance , culminating in its being conquered by neighboring [[Nupe]] around 1550. When conquered by Nupe the king (alafin) of Oyo and his senior chiefs sought refuge in [[Borgu]], but soon returned . In order to prevent such future military defeats, the alafin Oranmiyan began a program of militaristic expansion and dramatically enlarged Oyo's military forces, especially calvary, to solidify Oyo's position on the political scene. | + | Oyo, a small state in the early 16th centry, was led by Oranmiyan, the founder-king or first Alaafin of Oyo. Oranmiyan was also a military leader who waged an excursion heading towards North-east. He was stopped by the empires of Borgu and Nupe before settling at a site known as Ajaka.<ref name ="Goddard" /> Oyo's earlier attempts at expansion were met with resistance , culminating in its being conquered by neighboring [[Nupe]] around 1550. When conquered by Nupe the king (alafin) of Oyo and his senior chiefs sought refuge in [[Borgu]], but soon returned . In order to prevent such future military defeats, the alafin Oranmiyan began a program of militaristic expansion and dramatically enlarged Oyo's military forces, especially calvary, to solidify Oyo's position on the political scene. In addition to militaristic expansion, the Oyo empire grew on its convenient trade location and ability to manipulate the markets. Located just south of the Middle [[Niger]] the Oyo empire was is a prime position to control the prominent West African trade routes to [[Hausaland]], [[Gao]], [[Timbuktu]], and [[Jenne]], and flood the trade routes with signifcant amounts of Oyo textiles and iron goods. |
| − | + | ===Limits on the power of the Alaafin=== | |
| − | + | The Alaafin, while nominally the sole voice of authority, in actually felt his power curbed by the various political institutions of Oyo, particularly the influence exercised by the Oyomesi. As the primary authority which the Alaafin was forced to consult, the Oyomesi, was composed of the heads of the 7 non-royal wards of the city. Their political authority over the king was exercised through the need of Alaafin to solicit their advice on all important matters, including the military and religious festivals. Among the Oyomesi, the Bashorun, or leader of the Oyomesi, exercised the most control and in many ways rivaled the power of the Alaafin himself. For example the Bashorun served as the commander in chief of the army and orchestrated many religious festivals, positions which granted him both militaristic and religious authority above the king. Chief among the responsibilities of the Bashorun was the the management of the the all-important festival of Orun. This festival would figure prominently in the rise of the Oyomesi over the Alaafin, as beginning in the 18th century A.D. the Oyomesi acquired the power to depose the Alaafin by forcing him to commit suicide during the festival of Orun. | |
| − | |||
| − | + | Another limitation on the authority of the Alaafin was the large amount of ritual restrictions that accompanied the position. For instance, he could not leave the palace, except during the important festivals, which severely curtailed his ability to implement his authority outside of the palace walls. | |
| − | |||
| − | + | Like many political figures throughout history, the Alaafin of Oyo also was endangered by those vying for his throne. Most prominent among the challengers for the position was the crown prince, or the Aremo, who did not suffer under the rituals hindering the movements of the Alaafin and was allowed to leave the palace. This led [[Samuel Johnson (Nigerian historian)|Johnson]] to observe: 'the father is the king of the palace, and the son the King for the general public'.<ref>Church Missionary Society, G.31 A.2/1888-9, S. Johnson to the Revd. J.B. Wood, 8 Nov 1887, as cited by Law R., "The Oyo Empire c.1600-c.1836" 71 (1977)</ref> Often the Aremo, seeing the existing Alaafin as a roadblock to power, would take steps to bring about the demise of the Alaafin and secure the throne for himself. | |
| − | + | In addition, the political structures that elected the Alaafin to power proven detrimental to his political authority. Of the three royal wards, the king was always chosen from the Ona Isokun ward. The perpetual favortism in Allafin elected often left the other two royal wards with little incentive to help the king. | |
| − | |||
| − | + | ===The Alaafin and the divine=== | |
| + | The king is regarded as representative of spirits and he must devote himself to worship of Orisa. His position as a divine ruler was solidified through various rituals and religious festivals. He was spiritually guided by the chief priet, sometimes referred to as Babalawo (baba lawo, baba which means father and Awo is oracle which can see vision for the individual or the nation. In this regard, 'baba' actually means 'grand' and not 'father'). While the chief priest was not required to belong to the king's council, he was at the beck and call of the king, and could be summoned at any time to provide spiritual advice. The Babalawo was thought to be in direct communication with the spirits ( Orisa) and his advice was weighted with divine knowledge. | ||
| − | The | + | ===The functions of government=== |
| + | The legislative function of the Oyo empire, like the structure of the government itself, was nominally in the hands of the Alaafin with heavy influence from the Oyomesi. The same structure is also seen in the executive functions of the government, but he was assisted in the execution of laws by palace officials, many of which were slaves (a population that could number up to a few thousand). Regarding the judicial function of the Oyo empire, the Alaafin acted as the supreme judge and only heard cases after disputes were first ruled on by lesser kings or local chiefs. | ||
==The height of the Oyo Empire== | ==The height of the Oyo Empire== | ||
Revision as of 22:17, 17 June 2007
The Oyo Empire, founded approximately around 1300 C.E., was the largest West African empire in present day Yorubaland (which includes parts of modern day Nigeria) . The Oyo empire grew to power from its humble origins in the state of Oyo, which had its capital at Oyo-Ile, (also known as Katunga or Old Oyo or Oyo-oro).[1] Rising to preeminence through wealth gained from trade and through the possession of a powerful cavalry, the Oyo Empire was the most politically important Yoruba state from the mid-17th to the late 18th century, holding sway not only over other Yoruba states, but also exercising political control over the Fon kingdom of Dahomey (located in the state now known as the Republic of Benin).
Mythical origin
Discovering the exact dates for the creation of old Oyo has proven troublesome for historians, as the prevelance of oral history in the area has clouded historical fact with the gloss of creativity. In particular oral history shrouds the creation of Oyo more than other contemporary West African empires, as Yoruba cosmology places great importance on an earlier kingdom Ife that provided the foundation for the Oyo empire. According to accounts by some Oyo kings and the respected historian Samuel Johnson, Ife existed as the spiritual center of the Yarubas or Yorubas.
Rise of the Oyo Empire
Forming the Oyo Empire
Oyo, a small state in the early 16th centry, was led by Oranmiyan, the founder-king or first Alaafin of Oyo. Oranmiyan was also a military leader who waged an excursion heading towards North-east. He was stopped by the empires of Borgu and Nupe before settling at a site known as Ajaka.[1] Oyo's earlier attempts at expansion were met with resistance , culminating in its being conquered by neighboring Nupe around 1550. When conquered by Nupe the king (alafin) of Oyo and his senior chiefs sought refuge in Borgu, but soon returned . In order to prevent such future military defeats, the alafin Oranmiyan began a program of militaristic expansion and dramatically enlarged Oyo's military forces, especially calvary, to solidify Oyo's position on the political scene. In addition to militaristic expansion, the Oyo empire grew on its convenient trade location and ability to manipulate the markets. Located just south of the Middle Niger the Oyo empire was is a prime position to control the prominent West African trade routes to Hausaland, Gao, Timbuktu, and Jenne, and flood the trade routes with signifcant amounts of Oyo textiles and iron goods.
Limits on the power of the Alaafin
The Alaafin, while nominally the sole voice of authority, in actually felt his power curbed by the various political institutions of Oyo, particularly the influence exercised by the Oyomesi. As the primary authority which the Alaafin was forced to consult, the Oyomesi, was composed of the heads of the 7 non-royal wards of the city. Their political authority over the king was exercised through the need of Alaafin to solicit their advice on all important matters, including the military and religious festivals. Among the Oyomesi, the Bashorun, or leader of the Oyomesi, exercised the most control and in many ways rivaled the power of the Alaafin himself. For example the Bashorun served as the commander in chief of the army and orchestrated many religious festivals, positions which granted him both militaristic and religious authority above the king. Chief among the responsibilities of the Bashorun was the the management of the the all-important festival of Orun. This festival would figure prominently in the rise of the Oyomesi over the Alaafin, as beginning in the 18th century C.E. the Oyomesi acquired the power to depose the Alaafin by forcing him to commit suicide during the festival of Orun.
Another limitation on the authority of the Alaafin was the large amount of ritual restrictions that accompanied the position. For instance, he could not leave the palace, except during the important festivals, which severely curtailed his ability to implement his authority outside of the palace walls.
Like many political figures throughout history, the Alaafin of Oyo also was endangered by those vying for his throne. Most prominent among the challengers for the position was the crown prince, or the Aremo, who did not suffer under the rituals hindering the movements of the Alaafin and was allowed to leave the palace. This led Johnson to observe: 'the father is the king of the palace, and the son the King for the general public'.[2] Often the Aremo, seeing the existing Alaafin as a roadblock to power, would take steps to bring about the demise of the Alaafin and secure the throne for himself.
In addition, the political structures that elected the Alaafin to power proven detrimental to his political authority. Of the three royal wards, the king was always chosen from the Ona Isokun ward. The perpetual favortism in Allafin elected often left the other two royal wards with little incentive to help the king.
The Alaafin and the divine
The king is regarded as representative of spirits and he must devote himself to worship of Orisa. His position as a divine ruler was solidified through various rituals and religious festivals. He was spiritually guided by the chief priet, sometimes referred to as Babalawo (baba lawo, baba which means father and Awo is oracle which can see vision for the individual or the nation. In this regard, 'baba' actually means 'grand' and not 'father'). While the chief priest was not required to belong to the king's council, he was at the beck and call of the king, and could be summoned at any time to provide spiritual advice. The Babalawo was thought to be in direct communication with the spirits ( Orisa) and his advice was weighted with divine knowledge.
The functions of government
The legislative function of the Oyo empire, like the structure of the government itself, was nominally in the hands of the Alaafin with heavy influence from the Oyomesi. The same structure is also seen in the executive functions of the government, but he was assisted in the execution of laws by palace officials, many of which were slaves (a population that could number up to a few thousand). Regarding the judicial function of the Oyo empire, the Alaafin acted as the supreme judge and only heard cases after disputes were first ruled on by lesser kings or local chiefs.
The height of the Oyo Empire
Layout of Oyo Ile
The two most important structures in the capital city of Oyo Ile were the Alaafin's palace and his market. The palace was at the center of the city close to the king's market called Oja-oba. Around the capital was a tall earthen wall for defense with 17 gates. The importance of the two large structures (the palace and the Oja Oba) signified the importance of the king in Oyo.
Military Dominance
Oyo was particularly known for its use of cavalry. The origin of the cavalry is disputed; however, the Nupe, Borgu and Hausa in neighboring territories also used cavalry and may have had the same historical source.[3] The army was commanded by the Oyomesi, with the Bashorun as the commander-in-chief. Some authors even assert that during wartime, the position of the Bashorun was higher than that of the Alaafin as he then sat on a higher stool and was allowed to smoke in the direction of the Alaafin (normally srictly forbidden).
Expansion
The fall of Oyo Ile
Revolts in the Oyo Empire
In 1796, an Ilorin-centred revolt against Awole, the then-reigning Alaafin, or chief-ruler of Oyo, was initiated by Afonja, the Aare Ona Kakanfo, or chief military commander of the provincial army. The internal power had been weakened since the beginning of the 18th century by a struggle for power between the Alaafin and the Oyo Mesi, a council of the seven principal non-royal chiefs. The revolt, which led to the secession of Ilorin, marked the beginning of the disintegration of the Oyo empire, as other vassal states soon began to follow Ilorin's example. In the hope of securing the support of Yoruba Muslims (mainly slaves taking care of the Empire's horses, the main military strength of Oyo) and volunteers from the Hausa-Fulani north, Afonja had enlisted an itinerant Fulani scholar of Islam called Alim al-Salih to his cause, but this eventually led to the razing of Oyo-Ile by the Islamic Fulani Empire in 1835, once Afonja had himself been killed by Fulani.Up to this day, the Illorin traditional ruler is an emir, whereas in the rest of Yoruba towns the kings are called 'oba' or 'baale'.
After the destruction of Oyo-Ile, the capital was moved further south, to Ago d'Oyo, and the center of Yoruba power moved further south to Ibadan, a war-camp settlement of war commanders. Oyo never regained its prominence in the region. It became a protectorate of Great Britain in 1888.
Aftermath
After fleeing the Fulani jihad, many concentrated around hills for military purposes. During the colonial period, the Yorubas were one of the most urbanized group in Africa. Defining being Urban as living in city like areas. About 22% of the population lived in large areas with population exceeding 100,000 and over 50% lived in cities of made up of 25,000 or more people. The index of urbanization in 1950 was close to that of the United State excluding Ilorin. Old Oyo linked cities such as Ibadan, Osogbo, Ogbomoso, were some of the major cities that flourished after the collapse.[4]
ReferencesISBN links support NWE through referral fees
- ↑ 1.0 1.1 Stephen Goddard, Ago That became Oyo: An Essay in Yoruba Historical Geography, The Geographical Journal > Vol. 137, No. 2 (Jun., 1971), pp. 207-211.
- ↑ Church Missionary Society, G.31 A.2/1888-9, S. Johnson to the Revd. J.B. Wood, 8 Nov 1887, as cited by Law R., "The Oyo Empire c.1600-c.1836" 71 (1977)
- ↑ Robin Law, A West African Cavalry State: The Kingdom of Oyo, The Journal of African History > Vol. 16, No. 1 (1975), pp. 1-15.
- ↑ William Bascom, Some Aspects of Yoruba Urbanism, American Anthropologist > New Series, Vol. 64, No. 4 (Aug., 1962), pp. 699-709.
- Davidson. Basil. West Africa Before the Colonial Era: A History to 1850. Pearson Education Limited. Essex, England. 1998. ISBN 058231853X
- Brooks, George E. Eurafricans in Western Africa. Ohio University Press. Ohio, United States. 2003. ISBN 0821414860
- Falola Toyin and G.O. Oguntomisin. Yoruba Warlords of the 19th Century. Africa World Press, Inc. New Jersey, United States. 2001. ISBN 0865437831
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