Alaafin, UNESCO, Paula Gomes Cultural Foundation partner to preserve Sango heritage

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From Bode Durojaiye, Oyo.

By tradition, the Yoruba traced their origin to Oduduwa
and the town of Ile-Ife.
Oral history stated that after the death of Oduduwa, his seven grand children ( Ogun Onire, Ogiso, Alaketu, Onisabe, Onipopo, Olowu and Oranyan), scattered all over, finding their respective kingdoms in the area today known as South- western part of Nigeria.
The eldest grand child was the mother of the Owus, the second mother of the Alaketu, progenitor of Ketu, the third became the king of Benin, the fourth Orangun, king of Ila, the fifth king of the Sabes, the sixth the king of the Popos and the seventh Oranyan.
Oranyan was the youngest prince, who inherited the land, being the first Alaafin, progenitor of the Oyos, who transferred the political power to Oyo Ile.
Sango, the second son of Oranyan, became the strongest African king, with much power and influence.
Born and built with inherent formidable spiritual energy of Sango, Tella-Oko rose to become one of the most formidable monarchs of the greatest Empire in West Africa.
Under his reign, the fluid culture and tradition of other Yoruba kingdoms were abolished and a new culture and tradition of Sango emerged.
Investigation revealed that most of the cultural productions and traditions, especially spiritual crowns and emblems are all products
of Sango through Sango’s imperial influence. What is amazing is the
extent and ramifications of the Yoruba cultural influence and
heritage.
Sango was the third king of the Oyo Kingdom. He succeeded Ajaka, son of Oranmiyan who appeared to have been a weak ruler.
Under Sango’s influence, Oyo culture spread within the Oyo Empire going beyond the Atlantic Ocean and today known as North America, Caribbean (Puerto Rico, Trinidad and
Tobego, Cuba), South America, (Brazil, Ecuador, Chile, Venezuela) and Europe, among others.
Historically, Sango brought prosperity to the Oyo Empire during his reign. He is associated with the sacred animal, the ram, and the colours of red and white. Sango is venerated in Haiti, as a god of thunder and weather; in Brazil, he is known as Xangô; in Umbanda, as the very powerful loaNago Shango; in Trinidad and Tobago as Shango god
of Thunder, drumming and dance ; Cuba, Puerto Rico and Venezuela – the Santeriaequivalent of St. Barbara, he is known as Changó.
Today, all other traditional festivals in Yorubaland depend directly on Sango festival in Oyo or indirectly on Sango’s calendar, Ijakuta. Indeed, Sango Festival is celebrated in over 21 countries of the world and all these countries host their various Sango Festivals where this tradition is practised.
The Alaafin of Oyo, Oba Lamidi OlayiwolaAdeyemi 111, said the purpose of the name, World Sango, is to
recognize Oyo as as the original ancestral home of Sango and to unite all Yoruba descents and enthusiasts once in a year in Oyo town.
He stated that life of Alaafin Sango remains an excellent example in leadership, considering the fact that his rule of Oyo was far less than a decade.
Oba Adeyemi stated that before Sango ascended the throne, his brother, Ajaka, was deposed probably because his temperament did not meet the requirements of the turbulent period.
“Sango was preferred because he was a man of valour,
purpose-driven and master of diplomacy. He became king when Oyo was surrounded by mighty and warlike states such as Nupe, Ibariba and Owu. His charismatic leadership re-defined the character and pattern of inter-group relations and diplomacy and made Oyo the centre-piece of his foreign relations’’.
The paramount ruler further explained that Sango’s dynamic alliances, including marriages were constructed to pursue the greater interest of Oyo just as he spared no effort in consolidating the military ascendancy of Oyo in the region.
“Under the inspirational leadership of Sango, the Oyo kingdom became known not just for the effectiveness of its political system, but as well for its military strength, Sango’s seven years reign was marked with several wars fought to liberate Oyo from its predatory and truculent older neighbours. His short reign consolidated the position
of Oyo as the foremost Guinea Savannah State and also secured the independence and sovereignty of the nascent kingdom.”
Sango, Alaafin asserted, eventually became the hero of his people.
“Sango was a strong warrior, strenghtened to a point of historical dominance, building with glory, vitality and expansion and became a symbol of power and truth, serving as the supreme judge in the Oyo Empire and being the final court. His Ose, representing two axes, was a symbol of justice’’.
Another testimony of the indomitable spirit of Sango who, despite the great divide and the large body of water, did not allow the flame of his fire to die out, according to the paramount ruler, is that the power of Sango is best demonstrated during the rainy season when the
flame and lightening of his Ose produces energy larger and more intense than what mere mortals can generate in a flash.
‘’Modern science has yet to unravel the mystic behind Sango’s form of energy which manifests in the twb essences of life at the same time’’.
‘’Sango died with the concern of his people paramount in his heart. He paid the supreme sacrifice and left Oyo more grandiose, more stable, better administered and more secured than he met the nascent kingdom.
He is today been remembered as one of the rare African leaders who
became instant success in empire building.’’
To this end, Oba Adeyemi hinted that to become Alaafin of Oyo, one must undergo the spiritual processes of Sango, adding that during the initiation seclusion, the Alaafin must wear the legendary and spirit-possessed crown of Sango as a symbol of traditional authority and spirituality.
‘’In the process of becoming Alaafin, I was also made to undergo inductions in order to be the direct representative of Sango on earth. I was taken through these processes to be educated in the chants, proverbs, praise names, dynastic poetry and panegyrics of my lineage and previous Alaafins. Then, I began the journey with a huge responsibility to protect, defend, promote the cherished values of
Yoruba customs and traditions with the zeal and if need be to lay down my life defending those values. I thank my destiny for making me part of the Sango tradition. Without Sango, there is no Alaafin and without Alaafin there can be no Oyo, Without Oyo, there is no Yoruba land.’’
Meanwhile, the Federal Government has expressed its support for the Alaafin and Paula Gomes Cultural
Foundation in the pursuit of preserving and safeguarding both the tangible and intangible heritage of ancient Oyo town, with a view of preparing candidature dossiers for World Sango heritage nominations.
This is contained in an official letter dated 8th of April with
reference number FMCT/ECR/11/461 which was written by the Permanent Secretary, Federal Ministry of Tourism, Culture and National Orientation, Mr. Nkechi Njele to the Director-General, National Commission for Museums and Monuments.
A copy of the letter, which was also copied to the Regional Director, United Nations Educational Scientific and Cultural Organisation [UNESCO] Regional Office in Abuja, Professor Hassana Alidou, was made available to reporters.
Dr. Paula Gomes from Portugal is Alaafin’s Cultural Ambassador.
She stated that Oyo town holds a remarkable and rich set of tangible resources such as temple, palaces, markets and traditional compounds as well as natural resources like rivers and forests.
“The intangible heritage preserved in Oyo include music, traditional craftsmanship, poetry [Oriki], as well as complex and intense festivities calendar that culminates with the important Sango Festival, make Oyo town a bulwark of Yoruba traditional culture in Nigeria’’ .
The letter reads in parts: “Moreover, as it is widely known, Oyo town was the capital of one of the greatest African Empires. As such, it was directly responsible for the diffusion of Yoruba Culture, traditions and beliefs throughout west Africa, covering a large territory that extended from the Southwest Nigeria to Benin, Togo, up to Ghana. This same cultural heritage was later on diffused through the transatlantic slave routes to the Americas and the Caribbean and preserved from generation to generation to date. In some cases, such as in Brazil this culture was classified as national heritage through the preservation of the Nago communities of Bahia’s Cabdomble’’.
Due to the size and scope of Oyo-Sango’s heritage, the letter went on: “It is clear that this nomination process will require an extended multidisciplinary research work. It is therefore necessary to approve the constitution of an inter-institutional Network to support this work and the project implementation. Therefore, I am suggesting that the following will be required to carry out the projects; representative of the Ministry of Tourism Culture and National Orientation, National Commission for Museums and Monuments, UNESCO,
the Alaafin’s palace, the relevant Local governments, Paula Gomes
Cultural Foundation and members from any other relevant
organizations.’’
Essentially, it advised that they will be expected to embark on
inscription of Sango Festival into UNESCO Representatives list of
Humanity for 2015 and 2016, as well as inscription of Oyo town into
the UNESCO World Heritage List, so as to be listed on National
Commission for Museum and Monuments tentative list for submission
to the World Heritage Committee in the near future
Another letter of endorsement and support to World Sango Festival from
the Ministry with reference number FMCT/CIH/28/C/1/8 was later
conveyed to the Alaafin of Oyo.
The letter, copy of which was also sent to the paramount ruler’s
cultural ambassador, acknowledged the festival as a global one being celebrated in over 20 countries, more importantly as it attracts all Sango worshippers in the country and the diaspora together with those from the Caribbean, Brazil and Cuba among others.
Highlights of the 10-day event include cultural displays, deities and goddess performances, as well as visits to historic places.

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