Economy

 
 
 
Another element within Yoruba cultural milieu is the economy. Before the Portuguese came to Bini Kingdom in the mid 16th century, and susequent visits of other Europeans to the West African coast; the economy in Yoruba land revolved around: slave trade, farming (agrarian) on perennial crops, artisan, trade-by-barter on farm crops and produce, and services in the open markets operated mostly by women.

Colonialism, Christianity, the introduction of Cocoa, Timber, abolition of slave trade, and industrialization changed Yoruba economy. Later, the construction of roads and rail lines to transport goods and services, replacement of cowries with legal tender at the end of 19th century created a new industrial Yoruba nation.

Agriculture was the main stay of all Yoruba towns or kingdoms’ economy. First, it provided food needs for the people; and, second, sales from yam-flour, yam, cassava, rice, sorghum, boosted the revenue of old Ọyọ Empire from trades with neighboring Borgu, Nupe, Ibariba, Abomey. At an early stage, the Yoruba invented metal tools, such as hoe, cutlass, which helped in the production and harvesting of farm produce; besides, items like machetes and guns were manufactured by blacksmiths for local hunters and soldiers.

Subsistence farming was practiced by everyone in the community, family land was shared among members of paternal homes, and where land was not enough or not available, people hired land on Land-Tenure-System. Tributes (Iṣakọlẹ/ Owo-Onilẹ) were paid annually to land-owners, either for land renewal or for extended use. Farm crops were many, varied, and localized.

For instance, yam and coco-yam were common in Ijeṣa, Ekiti, Igbomina, Ilọrin, and Akoko; rice and cassava were prominent among Ẹgba and Ọyọ farmers. Cassava planting was popular in Ibadan, Ifẹ, and Ijẹbu. Vegetable of different types (ẹfọ-tẹtẹ, gbure, iṣapa, ebolo, ila [okro] and ewedu) were grown on farms with other crops.

The Yoruba in the rain-forest region of: Ijeṣa, Ifẹ, Ekiti, Ijẹbu, and Ibadan grow kola-nut (Obi-Abata); while those in the savannah geographical belt grow Tobacco (Taba). By 1880s, another variety of Kola-nut (Gbanja) was introduced into Yoruba land from Ghana (Gold-Coast). Yoruba people in the coastal belt, from (Badagry-Lagos-Ibeju-Lekki-Epe-Ogun-Waterside-Ilaje-Eseodo-Itsekiri in Delta State) were and still, into fishing and other marine-related trades.

Cocoa business later became part of Yoruba economy by 1850s, and dictated the pace of Yoruba economy for several decades to come. Cocoa was brought by Europeans from Brazil to West Africa; however, cocoa farming and trade received a boost when Yoruba Saros from Freetown, Sierra-Leone participated actively in the business. According to Eades, cocoa planting began in Agege, later in Ijeṣa and Ekiti, the planting and business spread to other parts of Yoruba before the end of 19^th and by 20^th century it became a major source of revenue to both the regional and federal governments.

 

Artisan in Yoruba.

Besides farming, Yoruba practiced other craft-based trades, such as blacksmithing (Alagbẹdẹ) whose main job was to craft metal into domestic, farm and war tools. The trade is now extinct, as modern steel and wrought companies have taken over the production of metal related materials. The tools from ancient blacksmiths included, but not limited to:

 

Blacksmith or (Forge) worked in a modesty thatch-roofed–square-shaped-hut with little stool (apoti-ijoko) to sit; the major tool is a locally made triangular-shaped-Air-pump called (Ogudu) with a pointed iron end connected to the forge or an open furnace. The air-pump is made of wood on both sides, joined by accordion-like leather which folds, creases, or hinges. It produces air by up and down movements of the top handle; the air produced is channeled through the shaft (the long iron part) and is discharged by lumen (the hollow end of the shaft) into the forge to produce heat to wrought or to make iron malleable. Hammer, a-hand-held-tool, consisting of (a solid metal head, attached to a foot-long rod; or a hollow-metal rod with a significant weight is for pounding); hammer is used to beat the heated iron into a desired shape.

 

Leather-Work (Oni-Sọna)- used skins of animals killed after tanned (after sun-dry); changed the hides into leather with local chemicals. Leathers in times past were the major raw-materials to make items like sandal (salubata), bag (àpὸ), sheath (apό). Again this trade is dying, because of synthetic technology; no thanks to petro-chemical and bio-technology/chemical sciences which are constantly re-defining our world through the artificial production of silk, drug, plastics, fibre.

Closely related to the blacksmiths are the bead makers, who string beads of different sizes and colors together by thread, separate them into five or ten by bigger beads.  Beads are made with pearls, and (Iyun/baba ilẹkẹ, Sẹgi/iya ilẹkẹ, and Ọpọkun/Iyalode) are worn by royalty (kings and their household members, titled holders, Ifa priests) and women during festivals and ceremonies.

 

 

 

 

 

 

Wood/Calabash Carving (Agbẹgilere), artisans in this group change woods or calabash into artifacts (iṣẹ-ọna), gourds are designed vertically or horizontally. Blade is used to make design by cutting the cuticles. Designs come in different forms, it could be pictures, drawings, even paintings. The size of the gourd will determine the design. Works under this trade include:

 

 

 

 

 

 

Calabash carvers transform gourd of various sizes into priceless/valuable items, such as drinking and eating plates for royalty, medicine case holder (àdό), decorative items in palaces and temples.

 

 

Sculpture- this trade is popular among the Yoruba – it is a three dimensional works of art which includes:

Carving is to form image representation from solid material like wood; to make something with precision. Modelling, is to form an object after a specific pattern, and shape; it can be a “miniature representation of something; an example for imitation or emulation, a person or thing that serves as a pattern for artist” says Merriam Dictionary. With computer, a sculptor can create an image, which can be made real. Casting, the third leg in sculpture, begins with making a mold that’s translating image into reality; after which a sculptor gives a shape or a form of artistic personality, to the sculpture by covering it with liquid, plastic, concrete, or any other hard substance. The cast is left for some time to dry, until when more works will be done to finish the sculpture. It is a time consuming job, and it requires, patience.

 

Pottery- usually done by women, the major raw-material is clay soil (Amọ). The soil is dug mix with water, then a potter begins to make a mold by increment, finally, a pot is made. Pots of different sizes are made from the clay, dry in sun for days, then heat in furnace to withstand future use.

 

 

Textile is very common in Yoruba land
and and the basic textile material is cotton from the cotton seed. Indigo (Ẹlu) provides ink for dye, and then cotton is yarned into thread- the basic material for clothe. Weaving is done with different types of looms (Apasa); women weave on vertica “mat loom producing about 3 metres and 9 metres”; while some men weave on “horizontal narrow band-treble loom.” Another group of women weave on two up-right poles connected by different rods. Weavers display dexterity in moving yarn between looms by creating different patterns through interlace.
 

 

 

 

Markets in Yoruba.

Before the introduction of monetary economy, markets were the center of business and commercial activities, social engagements, political and even religious matters in any Yoruba town. Towns, villages, and communities had markets run on daily basis, or in cycles of three, four, five, nine or fifteen days. Some of these markets operated on full day, half-day, or nightly (Ọja-Alẹ). Even till now, markets are held in wide-open areas organized into buying and selling sections; trees of different types and sizes provide shade, while stones which are arranged in parallel pattern serve as chairs and tables (to display wares). Business begins as early as 6 am and closes by 6pm. There are markets’ administrators known as (Ọlọja, Baba-Ọja, Ọba-Ọja) appointed by the kings to collect taxes, to settle disputes between or among traders, perform rituals on behalf of the community. The market chiefs are assisted by local Police drawn from the age-groups. Markets are generally located in public squares adjacent to the palaces, or community centers. However, there some improvement on modern day markets; now we have lock-up shops, car park, bank (to provide financial services), health center, Police and fire units for security and safety.

 
Labor Force in Yoruba Land.
Labor- an essential factor of production is no doubt, a major wealth creation. Even as Yoruba economy in pre-colonial era was wholly subsistence farming, yet, labor played a significant role. The labor services in Yoruba land then was an amalgam of physical services provided by workers on daily wages, and those of individuals whose expertise produced both farm and house-hold items required to make life easier, better, and sustainable.

Yoruba economic system in times past had different types of labor- such as: Aaro, Ọwẹ, Iwọfa and Ẹrú (slavery). No doubt, today’s economy is significantly different from what it was decades back; organized labor, a prominent feature of modern economy still synchronizes with Aaro and Ọwẹ. They have both become the engine of economic economic development not in Yoruba land alone, rather in Nigeria.

Aaro (group-labor-by-turns) is a non-group, loose labor type- where people agree to assist, and to work for each other on trust, and by turns. Youths from 20 to 35 years of age at village or community level take turn to work for each other without monetary gains (no charges or wages paid); nevertheless, Aaro labor system is guided by two principles:
• One, Aaro recipient must provide meal (food and drink) for all labor providers after the task is accomplished.
• Two, since labor is provided by turns, previous beneficiaries must support and help when it is the turn of other person. Anything contrary will be seen as going back on promise and commitment.

Ọwẹ is another form of labor system similar to Aaro in purpose and in function; but, differs structurally. Ọwẹ is more of a club, or association formed by people of the same age group to render help, provide assistance to group members when the need arises. Under Ọwẹ system, members are summoned, or put on notice by the group leader the nature of the task, the time, and the date.

Interestingly, Ọwẹ system responds quickly to emergency, unlike Aaro because of its loose or weak control. Also, under Ọwẹ, services and helps are not limited to farm related jobs; rather, helps are provided in areas like construction, building, and community service.

Similarly, Ọwẹ system supports any of its members in times of joy and mourning, this social function is very evident in all Yoruba towns and villages, especially during ceremonies-such as burial, marriage, coronation, anniversary, house warming, you see various groups supporting their affected/concerned members.

Iwọfa (Ṣọfa) it is a labor based service provided by a debtor to offset, or to pay off interest on a loan. Iwọfa can be a man, a woman, a girl, and a boy. According to Samuel Johnson, Iwọfa system is “one in service of interest”; alternatively, one who serves another person periodically in lieu of interest on money or loan.
Iwọfa labor practice was earlier misunderstood by Europeans, when they saw it and compared it to pawning- a system where a debtor drops/deposits valuable (house-hold things/property) as collateral and security before a loan is granted; however, Yoruba version of pawning (Ifi-do-go; dogo) does not apply to humans, because individual (iwọfa) still had “his social status remains the same, his civil and political rights intact, and he is only subject to his master in the same universal sense that “a borrower is servant to the lender” ” said, Samuel Johnson.

In the times past, Yoruba creditors hired Dis-trainor to recover loans, while the practice is now abolished, however, certain features of the system still hold. Dis-trainor- is a person who forces or compels a {debtor} in order to satisfy an obligation by means of distress. The tools of a distrainor include, but not limited to: annexation, confiscation, sequestration, impound, commandeer, press, impress, levy, distress, forfeiture, or garnish. This method known as (Oso-Maa-Loo, or Oso-ni-maa-loo/squat-with-debtor-until-demands-are-met) was common among the Ijesa money-lenders, traders, and fabric sellers of times past, who would encourage customers to buy on credit, to take a loan, but would go to the debtors few days after, to demand for payment.

Micro-Credit Finance (Esusu) - the introduction of legal tender at the middle of 19th century changed the Yoruba economy for good. Lagos (Eko) became a crown colony in 1860. In 1884, the Royal Niger Company Charter became operational in Lagos Colony and the Southern Protectorate; and to facilitate easy commercial transactions paper currency and coins were introduced to replace the cowries previously used in trade-by-barter by Yoruba and others. Lagos became a trading and commercial center for both the Europeans and local traders, and future industrial platform for Yoruba land. Every sub-group within Yoruba nation wanted unrestricted access to Lagos, the battle for routes control resulted in wars among these Yoruba towns: Ibadan, Ijebu, Egba, Ota-Awori. As commercial activities grew in Lagos, cooperative societies (Esusu) were formed by Yoruba commercial intermediaries, which encouraged safe-deposit through money contributions, an improvement on traditional underground safe-keeping method. Monies contributed by cooperative members are returned on agreed date, after the depositary has taken his commission. Cooperative members have the opportunity to borrow money on interest from association’s coffer, and to make loan re-payment on an agreed dates; failure always have dire consequences of property confiscation with or without return. Notwithstanding, changes and transformation Yoruba economy had undergone over the decades; yet, the micro finance system (Esusu or Ajo) is still in practice, and embraced by all-young and old, literate or not.