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Yoruba type royal crown, Ade Nla from the kingdom of Danhomè, a kingdom that developed under heavy cultural influence from its much larger Yoruba neighbor. The beaded veil shields the Oba's own face and transforms him into a living embodiment of Odùduwà and the force of the collective ancestors. The birds signify that the Oba is a divine ruler.
The beaded veil shields the Oba's own face and transforms him into a living embodiment of Odùduwà and the force of the collective ancestors. The birds signify that the Oba is a divine ruler. Half in the physical and half in the spiritual realms just as the birds can traverse both the terrestrial and the celestial.
Originally, beaded objects or materials were the reserve for kings and other high-ranking members of society, most especially Ojoye/Ijoye (chiefs). However, the babalawo, who are seen in society as the fathers of mysteries , guardians of Yoruba esoteric knowledge and the conduit between the physical and the otherworldly can also own Odigba ...
Oba Abessan V, the Onikoyi of Porto Novo, Benin.. There are two different kinds of Yoruba monarchs: The kings of Yoruba clans, which are often simply networks of related towns (For example, the oba of the Ẹ̀gbá bears the title "Aláké" because his ancestral seat is the Aké quarter of Abẹ́òkúta, hence the title Aláké, which is Yoruba for One who owns Aké.
A veil is an article of clothing or hanging cloth that is intended to cover some part of the head or face, or an object of some significance. Veiling has a long history in European, Asian, and African societies. The practice has been prominent in different forms in Judaism, Christianity, and Islam. The practice of veiling is especially ...
Waist beads actually originated in ancient Egypt, where they were known as girdles.Egyptians wore them around their waist or lower abdomen. [2] [3] Girdles were symbols of status and were made of chains, wire, thread, and shells, and often featured multiple colors [4] Modern-day people from many African cultures wear waist beads, including Ghanaians, Senegalese, Igbos, Yorubas, Ewes, Ashantis ...
In traditional Yoruba societies, every child is born into a patrilineal clan called idile baba in Yoruba language. The clan share clan names (orile), poetry (oriki), taboos (eewo) and facial marks (ila). The facial marks on the child assigns the child full clan membership rights. The children with facial marks are called Okola.
Based on the definition of the Yoruba idealism, which is the search for the meaning of life and the yearning for the best in life, Yoruba idealism is a kind of Enlightenment Movement in its own right, as every scion in the land endeavors to reach the height or the acme of his idealistic ambition.