Egungun Festival and Islam in Nigeria
Introduction
Nigeria is the most populous country in Africa, accounting for about one-sixth of African population. 1 The largest ethnic group in the northern part, which is about two-thirds of the country, is the Hausa-Fulani, majority of who are Muslims. The Yoruba are the most numerous in the southwest. Over half of the people are Christians and about a quarter are Muslims, with the remainder following mostly African Traditional beliefs. 2 The predominantly Christian Igbo are the largest ethnic group in the southeast. There are at least 250 different ethnic groups with their own languages, cultures, and religious systems.3 Most Nigerians speaks more than one language. English is the country’s official language.
It goes without saying that Nigeria is a pluralistic society. Even the fact of ethnic diversity implies multiplicity of religion and culture. In spite of her plurality, the Constitution does not permit the dominance of any religion over others in State affairs. According to section 10 of the 1979 Constitution, the government of the Federation or of the State is prohibited from adopting any religion as state religion.4 Despite this constitutional provision, the practical situation today presents a picture that is at variance with the constitutional provisions on this matter. The country has continued to witness high-level of inter and intra-ethnic conflict and religion-induced violence which frustrates development.
Egungun Festival before the Advent of Islam In the ever-changing world of the Yoruba people of South Western Nigeria, one thing that remains consistent is a close connection with their ancestors. The ancestral spirits are much more than just dead relatives, they play an active role in the daily life of the living. They are sought out for protection and guidance, and are believed to possess the ability to punish those who have forgotten their familial ties. There are numerous ways the ancestors communicate with the living; one of the
Nigeria is the most populous country in Africa, accounting for about one-sixth of African population. 1 The largest ethnic group in the northern part, which is about two-thirds of the country, is the Hausa-Fulani, majority of who are Muslims. The Yoruba are the most numerous in the southwest. Over half of the people are Christians and about a quarter are Muslims, with the remainder following mostly African Traditional beliefs. 2 The predominantly Christian Igbo are the largest ethnic group in the southeast. There are at least 250 different ethnic groups with their own languages, cultures, and religious systems.3 Most Nigerians speaks more than one language. English is the country’s official language.
It goes without saying that Nigeria is a pluralistic society. Even the fact of ethnic diversity implies multiplicity of religion and culture. In spite of her plurality, the Constitution does not permit the dominance of any religion over others in State affairs. According to section 10 of the 1979 Constitution, the government of the Federation or of the State is prohibited from adopting any religion as state religion.4 Despite this constitutional provision, the practical situation today presents a picture that is at variance with the constitutional provisions on this matter. The country has continued to witness high-level of inter and intra-ethnic conflict and religion-induced violence which frustrates development.
Egungun Festival before the Advent of Islam In the ever-changing world of the Yoruba people of South Western Nigeria, one thing that remains consistent is a close connection with their ancestors. The ancestral spirits are much more than just dead relatives, they play an active role in the daily life of the living. They are sought out for protection and guidance, and are believed to possess the ability to punish those who have forgotten their familial ties. There are numerous ways the ancestors communicate with the living; one of the
References: 3. E.B. Idowu, Olodumare: God in Yoruba Belief. London: Longman, 1962.p.208 4. S.S 7. Interview with F.O. Fagbemi (75 years), at Oluyori’s compound, 20th May, 2012. 8. M.T. Drewal, Yoruba Ritual: Performers, Play, Agency, and African System of Thought, Bloomingt: Indiana UP, 1992. pp. 91-92. 9. Interview with chief Adiatu, Oloya of Iwoland, at Oloya’s quarters, 20th May, 2012. 17. Interview with chief Apesinola, Oluawo of Ogboni Society, at Alaadorun’s Compound, Iwo. 26th March, 2012. 21. Interview with S.B. Dawodu, (73 years), at Ikoyi Compound, 11th June, 2012. 22. Interview with C.I. Falodun (52 years), at Morodo Compound Iwo, 13th June, 2012. 24. J.O. Awolalu and P.A. Dopamu, West African Traditional Religion, Ibadan: Macmillan Publishers Limited, 2005.p.167. 30. Interview with I.S.Bamidele (60 years), at Tarapin’s compound Iwo, 15th June, 2012. 35. Interview with S.O. Ayandele (60years) at Doodu’s Compound, 25th June, 2012.