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Aganju of Oyo
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Aganju of Oyo was a Yoruba emperor of the Oyo state, in present-day Nigeria.[1] He was said to have been the fourth Alaafin (traditional ruler) or old Oyo.[2]
Legacy
[edit]Aganju is believed to have been responsible for monumental building around the seat of power, including 100 brass posts marking his authority.[3][4] These posts figure in later histories but none are known to still survive.[5] His reign was said to coincide with a flourishing of industry, including the introduction of leatherwork at Oyo.[6] The Alaafin's palace's 'Kobi Aganju' or 'Courtyard/Porch of Aganju' is said to date from his reign and is named for him.[7][8][9] The porch section, called the 'Oju Aganju', was at the entrance of the ancient, now ruined, palace, and was "waiting hall of chiefs during coronation and other activities."[10]
Oral history
[edit]Oral histories of his period of rule were transcribed by the Rev. Samuel Johnson, a Sierra Leone born clergyman who published his history as 'The History of the Yorubas' in 1921.[11] In it he records Aganju as succeeding the historical Shango through the ruler's brother and Aganju's father, Ajaka and was in turn succeeded by his wife Iyayun.[12][13] Johnson describes his reign as the first of the "historical" rulers, and a time of growth, Aganju's reign being "long and very prosperous."[14] Aganju's bride was captured in war with a rival 'Aganju the Onisambo', and at the end of his reign, the Alaafin was said to have had his only son from a previous wife was killed for attempting to seduce Iyayun. Aganju was then said to have died, "overcome with grief."[15] Iyayun's unborn child was meant to succeed Aganju, with the mother acting as regent.[16] His son was named Kori, and ascended the throne following the regency of his mother.[17]
Oral histories also describe Aganju as being able to tame animals, including "venomous reptiles" and a leopard he kept in his palace.[18]
Because he shares the name of the Yoruba deity of the same name, Aganju, and because some oral histories say he was the origin of the deity, later historians have questioned his historicity[19] or simply declared him 'mythical'.[20]
See also
[edit]References
[edit]- Johnson, Samuel. The history of the Yorubas: From the earliest times to the beginning of the British protectorate. London, 1921.
- ^ Gale Researcher Guide for: The Kingdoms of the Yoruba By William B. Noseworthy
- ^ Kalilu, R. O. "Between Tradition and Record: A Search for the Legendary Woodcarvers of Old Oyo." Ufahamu: A Journal of African Studies 20.2 (1992) p.50.
- ^ Akinwumi, Olayemi Duro. "The Oyo-Borgu military alliance of 1835: a case study in the pre-colonial military history." Transafrican Journal of History (1992): 159-170.
- ^ Morton-Williams, Peter. "Two Yoruba brass pillars." African arts 28.3 (1995): 60-92.
- ^ Adepegba, C. O. "Ara: The Factor of Creativity in Yoruba Art." Critical Interventions 2.3-4 (2008): 223-231.
- ^ Kalilu, R. O. "Leatherwork in Oyo: Access to Material as a Factor in the Origin of an African Craft." African Notes: Bulletin of the Institute of African Studies, University of Ibadan 15.1-2 (1991): 105-112.
- ^ Johnson (1921) pp.45-51.
- ^ Martineau, Jean-Luc. "Les oba en public: metamorphose d’une fete (1937–1945)." O. Goerg (sous la dir. de), Fêtes urbaines en Afrique. Espaces, identités et pouvoirs, Paris, Karthala (1999): 17-36.
- ^ Falade, Johnson Bade. "Yoruba palace gardens." Garden History (1990): 47-56.
- ^ Olukole, Titilayo O. "Cultural Heritage Resources of the New Oyo Empire, Southwestern Nigeria: Prospects for Sustainability." African Diaspora Archaeology Newsletter 13.4 (2010): 5. p.6.
- ^ Law, Robin. “How Truly Traditional Is Our Traditional History? The Case of Samuel Johnson and the Recording of Yoruba Oral Tradition.” History in Africa 11 (1984): 195–221.
- ^ Thompson, Olasupo O., and Adenike Comfort Onifade. "Skepticism of Women in Nigerian Governance and Politics: A Historical Metamorphosis of a Prey Turning Predator, Pre-Colonial Times Till Date." p.11.
- ^ Johnson (1921) p.155.
- ^ Johnson (1921) p.155.
- ^ Johnson (1921) p.155.
- ^ Johnson (1921) p.155.
- ^ Johnson (1921) p.155-156.
- ^ Johnson (1921) p.155.
- ^ Oyewumi, Oyeronke. "Making history, creating gender: Some methodological and interpretive questions in the writing of Oyo oral traditions." History in Africa 25 (1998): 263-305.
- ^ Agiri, Babatunde A. "Early Oyo history reconsidered." History in Africa 2 (1975): 1-16.
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