The Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi 111, has observed that the time to begin to appreciate and re-appreciate cultural importance to Yoruba and national growth “is critically now as experiences suggest that the pathways to development are strategically hidden in cultures and cultural-political determinations”.
Oba Adeyemi made the observation while receiving a Yoruba cultural group, LINEAGEALIVE FOUNDATION based in Houston, Texas, the United States (U.S.).
He said “it is a truth today that Yoruba cultures are under threat”, adding that these cultures are in fact been pushed beyond their limits of tolerance in manners that suggest danger, adding that some cultures are in fact already surviving at the merging.
Alaafin, who lamented Yoruba elite’ attitudes towards the use of their
mother language, said English is regarded as a symbol of social structure.
“The age-long prohibition of ‘vernacular’ is still firmly operational in
a large percentage of Yorùbá elite homes. Their children must learn and
always speak English. Apparently, Yorùbá language still exists in Nigeria
today because of high-level of illiteracy. If we have a low percentage of
literacy, the language will be gone. Parents want their children to speak
and learn English. While the language gives us the ability to think
differently and retain the mentality, total abandonment of the Yorùbá
language brings total dislocation and loss of identity. Some basic aspects
of the Yorùbá culture, especially different forms of greetings, are now
completely foreign to many élite families’’.
The paramount ruler explained that some élites find all greetings forms in
Yoruba language unnecessary and time wasting, but adopt a simple greeting
pattern such as hi or hello, which to them is preferable.
‘’The children too imbibe their parents’ attitude, their personalities and
then become not only divided, but also totally shattered. They become
localised foreigners. The negative negligence and negligible use of Yorùbá
by the élites, has spilling over effects on Yorùbá as a discipline’’.
According to the Alaafin, ‘’Yoruba culture is not static. At the same time,
every generation tries to preserve aspects of the indigenous tradition.
This effort is counterbalanced by the pragmatic desire of the Yoruba to
appropriate change in the garb of tradition’’.
Alaafin further submitted that in Nigeria, Like in other related domains,
language is a very key cultural identity, pointing out that this is why
culture is sometime categorized along language groups.
Said he, ‘’all the ethnic and language groupings in the country have deep
rooted traditional background and established oral traditions in proverbs.
They communicate through proverbs when serious issues are to be discussed
and meaning are to be made and instructions passed with non-controversial
implications. All these ethnic groups and ethno-linguistic groups in
Nigeria have strong affinity for and usage of proverbs. Proverbs form the
core component of the language and general communication in the country
just as in other parts of Africa especially the Sub-Sahara’’.
According to the Alaafin, ‘’Yorubas worldwide inhabit a world of myths,
allegories, poetry, the love and wisdom of the Ifa divination system. Those
are just a few of the components of Yoruba culture, the genesis of which is
the ancient town of Oyo. Despite that proverbs remain backbone of a lot of
societies in Africa, especially the Yoruba, by helping to identify and
dignify customs, traditions and the culture, their potential values for
modern thought and life are yet to be recognised’’.
Oba Adeyemi stated that in Yoruba land, proverbs are a vanishing heritage
associated mostly with the rural world, adding that they seem never to have
found a home in the modern world, especially in the imported system of
education because schools don’t bring out the great importance of proverbs
in the lessons being taught.
Oba Adeyemi, therefore, tutored the younger generation on culture of respect,
contentment and value system as baseline for a prosperous society.
Earlier, the Cultural Foundation team led by the Mr. Sunday Babalola, said
Nigeria is a society with abundant rich cultural heritage that are
scattered within the diverse ethnic nationalities.
Babalola noted that , ‘’these cultural heritage which include language,
marriage rites, burial rites, birth rites, dressing, greeting, music,
folklore, religion, and other tangible cultural monuments, natural sites
and cultural landscapes have died due to western cultural influence’’.
The need for renaissance of our heritage led to creation of the
Foundation, and subsequent establishment of YORUBA SCHOOL in Houston Texas,
the United States of America’’.
Babalola also presented his 11-year-old son, Olayimika, who was born in Norway, to His Imperial Majesty.
Olayimika’s mother hails from Norway, while his father is from Orile-Ogbo in Osun State, Nigeria.
For about ten minutes, Olayimika fluently recited some Yoruba folklores and songs to the amazement of the Alaafin and others in attendance.
In an interview, Olayimika said, “I was born in Norway where my mother is from, but excited in learning and knowing more about Yoruba language and the philosophy because of their potential vales for modern thoughts and life’’.
On lesson learnt from the monarch’s address, Olayimika retorted thus, ‘’
yes, first, I like His [Alaafin] dressing, looking good. He taught us to
respect our elders and always be responsible anywhere we find ourselves. It
is a good lesson’.