Cuban ambassador, others join Alaafin to celebrate god of thunder Sango

The Yoruba are a highly researched ethnic group in Africa, due to their rich cultural heritage, manifested in their history, sociology and spirituality.
Archeological evidence indicates that the Yoruba lived in urban societies in the first Millennium B.C, using iron to create tools.
The genetic resemblances between the Yoruba and other people speaking Nupe, Edo, Ijo, Efik and Fon languages had a common origin.
Traditionally, Yoruba communities trace their origin to Oduduwa and the town of Ile-Ife.
Oral history stated that after the death of Oduduwa, his seven grandchildren ( Ogun Onire, Ogiso, Alaketu, Onisabe, Onipopo, Olowu and Oranyan), dispersed and today, their descendants occupy the area known as South-western part of Nigeria.
The eldest grandchild 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 transfer the political power to Oyo Ile.
Sango, the second son of Oranyan, became the strongest African king, with much power and influence.
Under Sango’s influence, Oyo culture spread within the Oyo Empire going beyond the Atlantic Ocean and today is known in the world, including North America, Caribbean (Puerto Rico, Trinidad and Tobego,Cuba), South America, (Brazil, Ecuador, Chile, Venezuela) and Europe among others.
In Yorùbá religion, Sàngó is one of the most popular “Orisha”.
He was a strong ruler and a notable magician. Sango was the third king of the Oyo Kingdom. He succeeded Ajaka, son of Oranmiyan who was known as a weak ruler.
His symbol is a double-headed axe, which represents swift and balanced justice. He is the owner of Bata ( double-headed drums), as well as the Arts of Music, Dance and Entertainment in the Yoruba Culture.
In the Lukumí (Olokun mi which means “my dear one”) religion of the Caribbean, Sango is considered the centre point of the religion as he represents the Oyo people of West Africa.
Stories about Sango’s life exemplify some major themes regarding the nature of character and destiny.
In a set of stories, Sango is the son of Aganju and Obatala. As the story goes, Obatala, the king of the white cloth wanted to cross a river when travelling, which Agaju the
ferryman and god of fire refused him passage.
It was said that Obatala retreated and changed to a beautiful woman.
The beautiful woman returned to the river and seduced Agaju who later allowed her to cross over the river. The result of the uneasy union between Aganju and the beautiful woman (Obatala) was Sango.
Sango went in search of Aganju, his father, and the two of them played out a drama of conflict and resolution that made Sango threw himself into the fire to prove his lineage.
Sango had three wives; Oshun, (a river goddess) was his favourite because of her excellent cooking, Oba (another river goddess) who offered Sango her ear to eat. He scorned her and she became the Oba River, which merged with the Oshun River to form dangerous rapids.
Lastly, Oya (Sango’s third wife) was a crafty woman who stole the secret of Sango’s powerful magic.
Oba was Sango’s first and legitimate wife, Oshun; his second wife, and Oya; his third wife, whom he made his queen. Oshun played a trick on Oba, out of jealousy.
She deceived Oba that if she can cut a piece of her ear and offer it to Sango as part of his meal, he would love her the more.
An excited Oba ran home to prepare Sango’s ‘amala’ (yam
flour), his favorite meal.
She sliced off her ear and stirred it into Sango’s food.
While Sango was eating, he saw the ear in the food and was infuriated, thinking that Oba was trying to poison him.
Sango drove her from his house and Oba ran out crying. She fell to the ground and turned into a river which is still being worshipped till date.
She became the patron of matrimony (Orisa) and it is believed that she destroys marriages that abuse either partner.
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 ; in Cuba, Puerto Rico and Venezuela, he is known as Changó.
Sango displayed his magical powers by directing lightning unto his own household, killing his wives and children.
He hung himself after the incident and was deified as the god of thunder and lightning .His followers refuted that Sango hung himself.
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.
In an interview with our correspondent, the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi 111, said the purpose of
the name ‘World Sango’ is to recognise Oyo 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, at its formative stage, 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-year 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 and the circumstances of his death, as controversial and mysterious as they were, have continued to be referenced all over the world.
“He 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 being remembered as one of the rare African leaders who became
instant success in empire building”.
Eminent personalities that graced the historical occasion in Oyo town included Cuba Ambassador to Nigeria, Mr. Carlos Sosa, his wife, Embassy Attache, and traditional rulers .
Highlights of the colourful 10-day event included cultural displays by Sango worshippers from the South-West.