A kingdom or empire in pre-colonial Yoruba land, for example the (Oyo-Ile), was made up of a headquarter called Olu-Ilu and other local towns and villages. However, its political administration consisted of a central level and subordinate units.The central level was headed by Oba (king) and assisted by a handful of chiefs and other political figures in the administration of the kingdom while the subordinate units, headed by Baales, concentrated only on the administration of the towns and villages in the kingdom. Like Oba, the Baale also had a group of chiefs that assisted him in his area of jurisdiction. However, the Baale of each town and village is entitled to pay annual homage (isakole) to the Oba at the central level.Any erring Baale can be relieved of his post or sanctioned to certain punishment respective of his offense since all Baales were responsible to the Oba at the central level, but this must have the consent of some offices in the administration.The pre-colonial political administration in Yoruba land had a decentralized structure i.e. Was constitutionally shared among all political levels/sections of the kingdom ranging from the highest to the lowest unit unlike the which was highly centralized. However, it can be safely concluded that the pre-colonial political system in Yoruba land had a semblance to the modern.The Yoruba political structure revolved round many figures starting from the Oba, the political head, council of chiefs (Ijoye which consisted of Iyalode, Otun, Osi, Iyaloja etc.), the kingmakers (Afobaje, part of whom might be the chiefs), the Baale, the army (Esho) and the religious cult.It must be noted that the titles of some of these figures vary in each Yoruba kingdom, for example, the Oba is known as Alaafin in Oyo while in Ife, he is referred to as Oni. The kingmakers are also known as Oyomesi in Oyo while the Ijebus call them Osugbo.
Alaafin of Oyo Circa 1910 National Archives UKIt must also be noted that succession to the throne of some, if not many kingdoms in Yorubaland is not hereditary. OldNaija gathered that in Oyo, the Aremo (crown prince) can only help his father in administering the kingdom or empire but cannot succeed him after his death. After the demise of an Alaafin, a new one is chosen from the same or another household by the kingmakers with the help of the religious cult.Of all the kingdoms and empires in Yorubaland, the Oyo political system was the most popular and outstanding as it was able to influence decisions in other kingdoms like Ijebu, Ife, (now Republic of Benin) and so on. Below is the political administrative structure of the Oyo Empire.The vast Oyo empire was known to be the largest and the most powerful of all Yoruba empires. Here is the pre-colonial political administration of the Oyo empire.
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THE ALAAFIN: The Alaafin was seen as the political head of the empire. He was chosen by the Oyomesi. It was claimed that he could only appear three times a year in public and that was only during some historic festivals. THE AREMO: He is the eldest son of the ruling Alaafin but succeed his father at his demise. He can only help his father in the administration of the empire.
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THE OYOMESI: These are the seven hereditary kingmakers in the Oyo empire. Their leader was Bashroun. They were responsible for installing a new Alaafin. BAALE OR OBA: Each province was administered by Ajele or Oba. They guaranteed the payment of tribute and homage to the Alaafin. There was the claim that this rulers had the power to threaten any hardened Alaafin or chief by invoking the god of thunder and lightning through the cult of Sango, a deified Alaafin.
THE ARMY (ESO): Are- ono kankanfo was the head of the army. Oyo had for long maintained a strong army that had been used in winning different wars. It was claimed that if the army should suffer any defeat, the Are- ona- kankanfo was to commit suicide or go on exile.
THE OGBONI SOCIETY: This society posses judicial powers and was involved also in policy making. The maintenance and preservation of the cultural values of the people were also delegated to them.
They influence a lot of issues in the society. THE THREE ENUCHES: They were also involved in the administration of the empire. They were:. The Osi Efa: He was in charge of political affairs, he has to die with the Alaafin. He was also called ‘Abobaku’. The Ona Efa: He was for judicial purpose. The Otun Efa: His function was to perform religious duties for the Alaafin.
Witnessed a lot of alterations at the advent of the British colonial masters. Several traditional rulers tried to protect and preserve the political organisation of their kingdoms or empires but later gave up after much pressure and threat from the colonial masters.Colonialism left a great impact on every pre-colonial systems in Nigeria which is still visible today.Thanks for reading, OldNaija.com References:.
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C. Dibie; Essential Government for Senior Secondary Schools; 3rd edition; Lagos; Tonad Publishers; 2008. Omipidan Teslim Opemipo; The Reign Of Bashorun Gaa In Old Omo Empire; OldNaija.com.
E. Ola Abiola; A Textbook Of West African History; May 1974.
The AshantiThe Ashanti, the predominate tribe in Ghana, formerly known as the Gold Coast is predominately believed to have come from North Africa and many fingers point to Egypt or Assyria. It has been pointed out by the first white men that came to Ghana and met the Ashanti noted the Egyptian like architecture and design, but just as equally some of these so called Egyptian and or Assyrian traits could also point to a Hebraic origin. For Israel was captive in both places and left an indelible mark on both as well as a little Egyptian and Assyrian influence rubbed off somewhat on Israel. Also noted by such men was the Semitic or Arabic appearance (facial features) of the Ashanti as well as the reddish hue to their brown skin, which is also an Igbo trait which is akin to Adam, whose name means red earth and David who was said to have a ruddy (reddish) complexion and both of which were of a dark complexion to boot. I have already established in my earlier works regarding the Igbo (which I have linked to Gad and other Israeli Tribes) that the first Hebrews and Jews were of a dark and reddish complexion.Some believe and has voiced that the Ashanti may be related to the Yoruba and if so, no wonder they have things in common with the Igbo because the father of the Yoruba people was a traveling companion to Eri, the father of the Igbo people.
Both the Igbo and the Ashanti holy men cover themselves in white chalk.African tribal names usually mean, “The People of” The name Ashanti may come from the Hebrew word “Ashan” meaning, “smoke” which is usually used in the context of the destruction of a city and may hint of the destruction of Israel by the Babylonian and Assyrian exiles or even the Roman ransacking of Israel. There was indeed a town in Judea called Ashan (I Chron. 6:59) corresponding to Joshua 21:6 where the word Ain according to the Jewish Encyclopedia may be a corruption or variant of Ashan. If this all be true it would mean the Ashanti may possibly predominately be Jews (Judah) Levites, Simeonites and Benjamites.But much of this is still very circumstantial and possibly coincidental, though I myself am not a huge believer in coincidence. Are there more substantial links the Ashanti have with Israel?The EvidencesBriefly, few striking Hebraic traits that are attributed to the Ashanti are morning baths in the river which is much like mikvah’s (ritual baths/cleansings) by the Jews. Their sanitations laws closely mirror that of what is written in the Torah. They were originally a pastoral people until they were forced to move into the bush, which is similar to what has happened to the Igbos.
The selling of prisoners of war as slaves or the enslavement of their fellow man in order to pay off a debt as it is found in the Torah, the five Books of Moses. Also when one dies, the place in which a person has expired is cleansed and locked up for nine days, which is like how in Leviticus 14 a room is shut up for seven days. They never fought on Saturday (Sabbath) they started their calendar in the fall like Jews and Hebrews. The Ashanti society is a Patriarchal one. There is a stool of authority which is uncannily similar to that of what is called in synagogues as the Seat of Moses and the Chair of Elijah.
They practice intra-tribal marriages (Num. They also had cross-cousin marriages (Num. The preservation of the family line is of the utmost importance and it is considered a curse if a line dies out or if a woman is infertile, miscarries or a man dies with no sons. This is a very Hebraic trait, for we see the Patriarchs and Matriarchs of Scripture struggled with infertility and the Patriarchs often pleaded to God for sons.
So in Israel, the preservation and perpetuation of the family line was very important to them as it is with the Ashanti. The whole process of the rituals and customs surrounding marriage is much like that of How Isaac married Rebecca (Gen.
24), insomuch as we even find a post Temple tradition; a cup of wine is given to the contracting familial parties and the drained cup is then smashed under the feet of the groom. This seems to indicate that if the Ahsanti are indeed Israelites, they come from the post second Temple era, and the Babylonian and Assyrian exile era. An Ashanti mother is separated and considered unclean 8 days after child birth and it is on the eighth day that the child is thus named (Lev. 15:19-29), all as we see are Hebraic customs and laws. Williams, S.J, PH.D, Litt.D. Author of “Hebrewisms of West Africa” cites many more evidences, but has an interesting piece on how the Ashanti language is very similar to that of Hebrew and even how the name of their Chief Deity is a corrupted variant of the Hebrew Yahweh (pg.
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56-60, 74-76). His book is definitely worthy of a read for more extensive information on the Ashanti. An Ashanti Herald wears a monkey skin cap, which is reminiscent of a Jewish yarmulke or kippah (skull cap).Some argue that because they do not circumcise they cannot be of Hebraic descent, but Moses did not circumcise his son until God forced his hand and there was a time in the wilderness when Israel stopped circumcisions for a time.
Such a ritual can become easily lost due to wanderings and the distance of time, from ones people and into that of another land and culture. Having the naming ceremony on the 8th day seems to be a hint that they used to circumcise their male infants.Though other gods were recognized in Ashanti religion there was recognized a Supreme Deity called Nyame who was in character much like the Yahweh of the Hebrews. The Ashanti Priesthood had a turban with a circular metal piece very much like the Levitical priesthood that read “Holy unto YHWH.” Not only that, but that had a square, 12 sectioned breastplate, similar to that which was worn by the Levitical priests! The Ashanti priests have a common saying regarding Nyame, “No priest may look upon the face of his God and live.” We find this almost verbatim in Exd. It was not forbidden to say God’s Name as it became post Babylonian exile, which could indicate that if the Ashanti are Hebrews/Jews/Israelites, they came to Africa before or during the Babylonian Captivity!The altar of Nyame is like that of a Hebrew altar, four cornered with a horn protrusion going slightly inward.As I have noted with the Igbos, paganism is actually an indicator that an African tribe, coupled with other evidences may indicate that they are indeed Hebrews/Jews/Israelites.
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