21 December 2017




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          Before the advent of western civilization any customs and festivals existed in Ayede which today have been phased out by the influence of modernity which regards some traditional customs as uncivilized. Ababaric, inferior and unworthy of existing.
          Naturally, the customs and festivals of Ayede are not entirely peculiar to those Yoruba town the marriage customs, burial, investiture tribal marks, greetings and other ceremonial rites and festival existed on similar ‘shape and forms’ in various Yoruba towns. But generally it will only fair to say the customs and festivals of Ayede where you have a conglomeration of people with diversified cultural origin would only reflect diversity in its forms. Proportionate to the extent of emigrations background. That is the customs only reflect the customs and festivals of neighboring settlement from where people came to settle at Ayede.


          It would be very pertinent enough to mention the importance of greetings in the customs of Ayede and Yoruba generally.
          The Yoruba find it very pertinent to greet each other by expressing mutuality cordiality empathy and various other feelings, the most prominate of which is communal empathy.
          The life style and activities and in fact every event by one, from birth to death and from down till dusk could always be accompanied by a particular tupe of greetings, the mastery of which sends knowledge of them would be discouraged, ill-considered and even held as a bastard. 


        The traditional customs in Ayede, similar to what operates in any other Yoruba town is very resting and it is largely contracted families as opposed to the individuals concern.
          Charity seems to be the basis of child given for marriage because it is when a male chap offers some help or kindness to a particular male or female parent that the parent would decide together to reply the kindness of such individuals by given him one of their daughters or the daughter of a very close relative.
          Suddenly, then the groom-to-be would be called upon one day and accused of wickedness or intention to undo his parents-in-law to be. Then those who come along with him to beg, the parents in-law-to-be would beg and tell them that the man was not so bad and should be pardoned subsequent to which the man would be pardoned.
          The man would however be pardoned and the head of his family would then be required to prostrate before their in-laws-to-be.
          There and then would they be intimated which the knowledge that a girl was to be given to the man for marriage in appreciation of his generosity. A little celebration would attend this occasion. There and then the groom-to-be start taking gift like ‘Akara’ 3 ‘Ododo’ 4, and iyawoOlorun Yam, especially some yearly harvest proceeds from the man’s farm to the family of the bride to be, a custom that was generally referred to as “Idana”. The idana usually take place a long period of time until the marriage is due.
          Prior to the marriage largest feast would be prepared by the omo-ile, members of the two families especially the house wives. Among other things beans cake(Akara) would be sent to the household of the wife to be along with the bride which is paid on the girl to show how the girl is valued.
          The dowry was not fixed but very from egberunmewa (#10,000) and so on.
          A lot of ceremonies attend the taking of wife from her parent home to her husband’s house, such as drumming, singing and dancing by ‘Omo-Ile’ house wives. An example of these song are:
1.   Ere kiajoise
O si a dun e dide,
E ee o dupe lola
Eyi ma dayo o
2.   Uwauwaleyi
Ari dele oni
Ainajogolu ma riuwa ire o.
          The new life always accompanied by “laro”who would help her with the domestic chores at her husband’s house.
          The new wife was not expected to work until the seventh days when ceremony would be performed simply to signify the beginning of the time when the new wife started to really get herself engaged in taking care of her husband and no more regarded as ‘alejo’.
          Naturally, before she leaves her father’s house, she should have been given blessing of happily marriage life, prosperity and series of issues, male and female. At this same time the family of the husband would be told to take good care of the new wife and not to let her suffer in anyway.
          In contrast to what used to operate in the traditional marriage pattern, nowadays, marriage contract is almost exclusively between individuals and not families, a chance obviously reflecting European customs.


        There are however certain burials which according to Ayede customs not unlike Yoruba customs in general, should always be associated by special rities and rituals such as that of a king, a number of special sects or one who dies of a particular or mysterious death.
          However, nowadays, unlike in the former times when the deceased was always buried inside the house the influence of western civilization bury replaced this idea with that of going to bury the dead outside the house hold in such places as the church cemetery and public cemetery.
          Formerly, no ceremony would even attend the burial of a young middle age person, whereas nowadays, material or monetary value as opposed to old age value has replaced this idea with that of a grandiose celebration to the burial of young wealthy middle aged individuals.


          The investiture ceremony for Ayede kings and chief is similar to that of other Yoruba towns where the king has to be selected from amongst candidates presented by the incumbent royal family to the throne by the king makers who are referred to as “Ijoyelobaloba or Iwarefas in Ayede”.
          The king chooses his chiefs, the choice of which is not just casual but predetermined according to the particular household holding the particular chieftaincy title. In both cases, the IwarefaChiefs make their ratification of the candidature before the investiture could take place.
          Special rites and rituals usually accompany the investiture ceremony such as ‘IjaweOye’ and ‘Ibura’ which together signify swearing of oaths of allegiance before the earth and our ancestors, to the king and peoples of the town. Then the invested candidate would be given crown, horsetail, staff or even traditional official roles as the case may be.
          An important aspect of the swearing includes swearing with a spiritual dusk taken from the place ground in the room where the mortar remain of ancestors kings up to date are kept which is believed to be of great significance in case an invested candidate goes against his sworn oath.
          There has not been a describe shift from the traditional pattern of investiture at Ayede unlike in some other Yoruba towns where honorary chieftaincy titles has been hurriedly created for certain wealthy individuals.


        Facial marks existed on large scale in a large part of Yoruba land. But it is find Ayede peculiar that the Ayede never made marks on their faces. It is uncustomary to find Ayede man or woman with tribal marks.
          Once could draw out from this that it is probable that the town was established after the slave trade era. It was slave trade and slavery from internecine wars that led the Yorubas to adopt tribal marks as a means of identifying members of various tribes, so, no Ayede man wears tribal marks even right from Ile-Iye where they migrated to Ayede.
          Apart from the facial marks, the Ayede also have the customs of putting various marks on the body for various reasons, most prominent of which is decorative purpose and to serve as mnemonic for certain event such as case of writing date of birth of people belly.
        The main taboo for Ayede indigenes is that they are forbidden from pig meat and it should not be brought into the town. This is because Ayede people believed that pig meat is dangerous animal since it eat the corps of human beings and that is the same animal that Ayede people used for sacrifice at the shrine of one of their deity which is called Esi-Onigogo. This pig now replaces the former sacrifice of human being to appease this deity. It is also a taboo to make bad medicine or bring it into the town. It will backlash on the owner.


          In Ayede, only one from where candidates can rise from the assumption of the kingship title Ayede and it is the eldest man in the family that assumes the post.
          Also, in the case of chieftaincy title, succession does not take place by scrambling for the post; there is also a well-defined pattern of succession here.
          In short from all the major titles in Ayede apart from the women leader or the hunters leaders these days are rotated by members of specific families each of whom own these specific title.
          The result of this is that it prevented any case of dynastic struggles or succession disputes. It is of importance to mention the fact that the oracle is always contracted before this candidates are invested and if need be sacrifice are made to prevent disharmony during the tenure of some title holders.
          Inheritance in Ayede like all Yoruba land through the paternal line, so that the children can inherit their father properties. If decreased man has many wives or the children are small, his younger brothers or brothers would inherit the children and wives.
          However, the deceased might have the job of sharing his inheritance to those due for it to some a trusted person or in the absence of this, the elders of the family will undertake the sharing of the decreased man’s inheritance.


Author: verified_user


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