By Taiye Baiyerohi
The Yoruba people of Nigeria have long been the custodians of rich oral traditions that reflect their unique culture, philosophy, and identity.
However, today, key traditions such as Ijala, Ìrèmọ̀jé, and Ẹkún Ìyàwó are under threat.
Modernisation, globalisation, and diminishing interest among younger generations are causing these important cultural practices to fade into obscurity.
Ijala, a poetic chant traditionally performed by hunters, honours Ogun, the god of iron, while celebrating bravery, nature, and Yoruba cosmology.
Ìrèmọ̀jé, a funerary chant, is recited to honour deceased hunters and reflects on the transition of death.
Also, Ẹkún Ìyàwó, the bride’s lament, marks the emotional journey of a bride leaving her family to join her husband’s, capturing the communal essence of Yoruba marriages.
In spite of their cultural importance, observers believe that these traditions are not merely artistic expressions, but they serve as invaluable cultural archives.
Without immediate action, they risk being forgotten entirely.
Data on the decline of Yoruba culture, language, and traditions paints a worrying picture.
A 2018 UNESCO report cautions that indigenous Nigerian languages, including Yoruba, could face extinction by 2100 due to reduced use among younger generations.
Also, urban yoruba families are increasingly favouring English over their native tongue, especially in formal, educational, and professional settings, further accelerating this decline.
The passing of elders, who have long been the guardians of these traditions, compounds the problem.
As the younger generation becomes more enamoured with Western culture and technology, there is a growing disinterest in the customs and practices of their ancestors.
Prominent figures are sounding the alarm about the disappearance of these invaluable traditions.
Mufu Onifade, a renowned Visual Artist and Culture Administrator, recently revealed the growing extinction of Ijala, Ìrèmọ̀jé, Ẹkún Ìyàwó, and other tonal poetry forms integral to Yoruba culture.
Onifade explains further that Ijala, or hunter poetry, is traditionally recited by hunters to alleviate boredom during expeditions and to unwind at home.
“Ijala is traditionally recited by hunters during their expeditions to relieve boredom or at home to unwind.
“Ìrèmọ̀jé, a variation of Ijala, is recited at funerals to honour deceased hunters.
“Ìrèmọ̀jé is a unique variation of Ijala, specifically recited to bid farewell to deceased hunters”.
Similarly, he describes how Ẹkún Ìyàwó is performed by brides as they leave their family homes for their marital homes, receiving gifts and money in the process.
“Ẹkún ìyàwó is recited by the new bride as she journeys from her parents’ home to the marital home, receiving gifts and money from relatives along the way”.
Onifade expresses his concern over the rapid disappearance of these art forms, stressing the need for preservation and revitalisation.
“I am dismayed at the rapid extinction of these cultural heritage forms,” he says.
He also points to other endangered cultural practices, such as Yoruba soap-making, drum-making, and calabash-making, which are slowly vanishing.
“Our traditional music can now only be encountered in remote communities.
“The affected communities must speak out, and the government should reach out to UNESCO to help safeguard these heritage forms”.
Furthermore, Award-winning master drummer Isioma Williams, also underscores the vanishing art of traditional Yoruba drumming.
Williams, who is the National Coordinator of the Guild of Theatre Arts Drummers (GOTHAD), laments that many indigenous drums are disappearing.
“Drumming holds a vast oral knowledge, But even the renowned Ayan family, traditionally associated with drumming, is reluctant to adopt the art form due to its perceived lack of financial viability”.
Williams also notes the impact of modernisation on Yoruba fashion, with traditional garments like the Agbada and Iro and Buba being altered into more ‘modern’ styles.
“Civilisation has done more harm than good, Our drums, style of drumming, dressing, and language are our identity, they must be preserved.
“As a practitioner, I do not get to see the Koso drums again, even those drums made with calabash like: Bolon, Donso Ngoni, Kora, Soku, and Djidunun all known as water drums,” Williams adds.
In addition, Prof. Adisa Ogunfolakan, a professor of research and archaeology at Obafemi Awolowo University, further laments the decline in the giving of indigenous Yoruba names to children.
“Names are not just labels in Yoruba culture, They carry deep meaning and a sense of identity”.
He argues that the decline in the use of traditional names is a blow to cultural preservation and urges the Yoruba people to return to their roots.
Prof. Ogunfolakan also advocates for the return to traditional marital rites, free from modern influences such as the Alaga-Iduro or Alaga-Ijoko, which have altered the essence of Yoruba marriages.
“We must be deliberate in preserving our culture, Governments and schools must take responsibility for educating the next generation about the importance of our heritage.
“In view of aspects of our culture going into extinction, we must go back to the basics as Africans, other climes protect and jealously preserve their culture and traditions.
“We must be deliberate in preserving ours, Marriages should be consummated in the known traditional way, not with the engagement of Alaga-Iduro or Alaga-Ijoko.
“The families of the husband and the wife should be properly investigated in the traditional ways to guide against problems.
“Government at different levels have a lot to do in preserving our culture, schools must be mandated to inculcate history, culture, and indigenous languages in their curriculum.
“This is important so that children can be taught the importance of preserving our culture early enough.
“Government must also organise workshops and sensitisation programmes to educate the people on the essence of upholding our culture”.
All in all, the stakeholders say the erosion of Yoruba cultural heritage is a pressing concern that demands immediate action.
They say preserving these traditions requires collective action from communities, government, and educational institutions.
Through community-led initiatives, government support, and targeted education programmes, it is possible to safeguard and promote these vanishing cultural practices.