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Odigba

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Accessories in Yoruba culture

Odigba also known as Edigba and Ejigba (Yoruba: Òdìgbà, Èdìgbà, Èjìgbà) is the name for a bound collection of cylindrical beaded strings, collars, necklaces or rope accessories in the Yoruba culture. The word anatomy of the term comes from the article pieces: -Odi/Edi; (The bound or tied), and -Igba; (Collar or cord), while that of its alternative term Ejigba comes from; -Eji; (Double), and -Igba; (Collar or cord).

The bust of an Ife Oba (Ooni, also known as Owoni) with a royal Odigba collar around his neck.
Ifa necklace strings (Odigba Ileke Ifa) with two beaded bags, 1900s, Guinea Coast, Nigeria, Yoruba people, cloth, glass beads, wood.

Description

An Odigba is not a single string of beads, but the collection of individual necklaces bound and held together into a larger piece of collar. It might also come made with a long hanging pouch, bag or bags also made from beads or beautifully embroidered leather which would hang as a sash or baldric belt across one or both (opposite) sides of the torso/hip of the wearer to form a double cross strap. When the Odigba is used in this fashion on a single shoulder across the torso, it is called Ogbara. However, when it is sashed across both shouders, it is called Ejigbara (lit: Double strap body holder/retainer).

Function

There are different types depending on their use or function. Those used by royals are more commonly known as Odigba Oba or Odigba ileke. Odigba Oba are usually of a carnelian or warm reddish-amber color. When used in this form, the Odigba can be aptly described as the collar or chain of office.

Together with the Ade (Oba's crown), Opa ase (Staff of authority) and Ada (Sword of state), it is one of the most important items an Oba posesses.

Those used by Babalawo, diviners or priests are known by the name; Odigba Ifa. The types of beads most commonly used in the stringing include glass, wood, and coral. Oftentimes, the materials from which an Odigba is made have ritual significances or represent important symbolisms such as 'longevity' and 'perpetuity'. They might also be infused / treated with various herbs and the pouches may contain potions which are believed to offer protective powers to the wearer.

They come in different shapes, forms and designs reflecting different tastes which varies across Yorubaland and areas influenced by Yoruba culture.

When used as accessories, the Odigba also signifies the importance, or heralds the status of the Oba or titled member of society wearing it, and usually, the thicker the Odigba, the higher the rank. Originally, beaded objects or materials were the reserve for kings and other high-ranking members of society, most especially Ojoye/Ijoye (chiefs). However, the babalawo, who are seen in society as the fathers of mysteries, guardians of Yoruba esoteric knowledge and the conduit between the physical and the otherworldly can also own Odigba, elevating their own political statuses by so doing.

Name variations

The Odigba is also known by other names among the Yoruba, including; Ejigba, Edigba, Ojigba and Ejigbara.

See also

References

  1. Lowen, Felix Olufemi (2006). Odidere: The History of Iwo, Her Monarch, Her People. Youth Education Initiative. p. 19. ISBN 978-978-056-162-8. Retrieved 8 October 2024.
  2. Moshi, Lioba (23 October 2009). Language Pedagogy and Language Use in Africa. Adonis & Abbey Publishers Ltd. p. 208. ISBN 978-1-912234-07-3. Retrieved 8 October 2024.
  3. "Oba Okunade Sijuwade: An era ends as the Owooni joins his ancestors". The Nation Newspaper. 14 August 2015.
  4. "Beaded Yoruba necklace. Drewal, H., Mason, J. (1998). "Beads, Body, and Soul – Art and Light in the Yoruba Universe", Los Angeles: UCLA Fowler Museum of Cultural History. page 236".
  5. Bascom, William Russell (11 March 1991). Ifa Divination: Communication Between Gods and Men in West Africa. Indiana University Press. ISBN 978-0-253-20638-1. Retrieved 10 October 2024.
  6. Ogundiran, Akinwumi (2002). "Of Small Things Remembered: Beads, Cowries, and Cultural Translations of the Atlantic Experience in Yorubaland". The International Journal of African Historical Studies. 35 (2/3): 432. doi:10.2307/3097620. JSTOR 3097620. Retrieved 9 October 2024.
  7. The Dancing Palm Tree and Other Nigerian Folktales. Texas Tech University Press. 1990. p. 93. ISBN 978-0-89672-216-3. Retrieved 8 October 2024.
  8. Pokornowski, Ila Pelkey (1974). Social Significance of African Beads: Case Studies of the Yoruba and Bini Peoples. Michigan State University. Department of Human Environment and Design. p. 74. Retrieved 8 October 2024.
  9. Negri, Eve De (1976). Nigerian Body Adornment. Nigeria magazine. p. 52.
  10. "Necklace (Odigba Ifa)".
  11. Drewal, Henry John (1998). "Yorùbá Beadwork in Africa". African Arts. 31 (1): 25. doi:10.2307/3337620. ISSN 0001-9933. JSTOR 3337620. Retrieved 10 September 2022.
  12. Moshi, Lioba (23 October 2009). Language Pedagogy and Language Use in Africa. Adonis & Abbey Publishers Ltd. p. 208. ISBN 978-1-912234-07-3. Retrieved 8 October 2024.
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