Estrutura política
O Império de Oyo desenvolveu uma estrutura política altamente sofisticada para reger os domínios territoriais. Não se sabe com precisão se essa estrutura já existia antes da invasão Nupe. Algumas das instituições de Oyo são claramente derivados de realizações no início de Ife. Depois do exílio reemergentes no início do século 17, Oyo assumiu um caráter visivelmente mais militante. A influência de uma cultura ioruba agressiva é exemplificada nas normas colocadas no oba (rei) e os papéis de seu conselho.
Political Structure
The Oyo Empire developed a highly sophisticated political structure to govern its territorial domains. It is unknown precisely how much of this structure existed prior to the Nupe invasion. Some of Oyo's institutions are clearly derivative of early accomplishments in Ife. After reemerging from exile in the early 17th century, Oyo took on a noticeably more militant character. The influence of an aggressive Yoruba culture is exemplified in the standards placed on the oba (king) and the roles of his council.
The Oyo Empire developed a highly sophisticated political structure to govern its territorial domains. It is unknown precisely how much of this structure existed prior to the Nupe invasion. Some of Oyo's institutions are clearly derivative of early accomplishments in Ife. After reemerging from exile in the early 17th century, Oyo took on a noticeably more militant character. The influence of an aggressive Yoruba culture is exemplified in the standards placed on the oba (king) and the roles of his council.
O Alaafin de Oyo
O oba (que significa rei na língua ioruba) em Oyo, era referido como o Alaafin de Oyo, (que significa "proprietário do Palácio" em ioruba), era o chefe do império e suserano supremo do povo. Ele foi responsável por manter a salvo dos ataques tributários, resolver disputas internas entre os sub-chefes, e mediador entre esses sub-governantes e de seus povos. O Alaafin de Oyo também era esperado para esbanjar aos seus subordinados honras e presentes. Em contrapartida, todos os sub - governantes tinham de prestar e homenagem ao Oba, além de renovar a sua fidelidade em cerimônias anuais. O mais importante delas era o festival Bere marcando a aclimatação bem sucedidas da regra outorgadas pelo Alaffin. Após o festival Bere era suposto a paz na região Yorubá por três anos .
The Alaafin of Oyo
The oba (meaning 'king' in the Yoruba language) at Oyo who was referred to as the Alaafin of Oyo, (Alaafin means 'owner of the palace' in Yoruba), was the head of the empire and supreme overlord of the people. He was responsible for keeping tributaries safe from attack, settling internal quarrels between sub-rulers, and mediating between those sub-rulers and their people. The Alaafin of Oyo was also expected to lavish his subordinates with honors and gifts. In return, all sub-rulers had to pay homage to the Oba and renew their allegiance at annual ceremonies. The most important of these was the Bere festival marking the acclimation of successful rule by the Alaffin. After the Bere festival there was supposed to be peace in Yorubaland for three years.
The oba (meaning 'king' in the Yoruba language) at Oyo who was referred to as the Alaafin of Oyo, (Alaafin means 'owner of the palace' in Yoruba), was the head of the empire and supreme overlord of the people. He was responsible for keeping tributaries safe from attack, settling internal quarrels between sub-rulers, and mediating between those sub-rulers and their people. The Alaafin of Oyo was also expected to lavish his subordinates with honors and gifts. In return, all sub-rulers had to pay homage to the Oba and renew their allegiance at annual ceremonies. The most important of these was the Bere festival marking the acclimation of successful rule by the Alaffin. After the Bere festival there was supposed to be peace in Yorubaland for three years.
Seleção do Alaafin
O Império de Oyo não era uma monarquia hereditária, nem absoluta. O Alaafin de Oyo era cuidadosamente selecionado pelo Oyo Mesi e nem sempre estava diretamente relacionado ao seu antecessor, embora ele tivesse que ser descendente de Oranyan (também conhecido como Oranmiyan), um filho de Oduduwa (também conhecido como Odudua, Odua e Eleduwa) e oriundo da ala Isokun Ona (que é uma das três alas reais). No início do império Oyo, o Alaafin era geralmente sucedido por seu filho mais velho. No entanto, isso às vezes levou o filho mais velho (o príncipe nascido primeiro, o Aremo) a apressar a morte de seu pai. Independentemente da possível sucessão de seu pai, o Aremo tinha muito poder em seu direito. Por exemplo, o costume de Alaafin abster-se de deixar o palácio, exceto durante os festivais importantes, que restringiam seu poder na prática. Em contrapartida, o Aremo muitas vezes deixava o palácio. Isso levou o historiador S. Johnson a observar: "O pai é o rei do palácio, e o filho é o Rei para o público em geral." Os dois conselhos que controlou o Alaafin tinha uma tendência a escolher um Alaafin fraco após o reinado de um forte para manter o equilíbrio e evitar que o governante torne-se poderoso demais.
Selection of the Alaafin
The Oyo Empire was not a hereditary monarchy, nor an absolute one. The Alaafin of Oyo was carefully selected by the Oyo Mesi and was not always directly related to his predecessor, though he did have to be descended from Oranyan (also known as Oranmiyan), a son of Oduduwa (also known as Odudua, Odua and Eleduwa) and to hail from the Ona Isokun ward (which is one of the three royal wards). At the beginning of the Oyo empire it was usually the Alaafin's oldest son that succeeded his father to the throne. However, this sometimes led to the oldest son (the first born prince, the Aremo) hastening the death of his father. Independently of the possible succession to his father, the Aremo was quite powerful in his own right. For instance, by custom the Alaafin abstained from leaving the palace, except during the important festivals, which curtailed his power in practice. By contrast, the Aremo often left the palace. This led noted historian Johnson to observe: "The father is the king of the palace, and the son the King for the general public". The two councils which checked the Alaafin had a tendency to select a weak Alaafin after the reign of a strong one to keep the office from becoming too powerful.
The Oyo Empire was not a hereditary monarchy, nor an absolute one. The Alaafin of Oyo was carefully selected by the Oyo Mesi and was not always directly related to his predecessor, though he did have to be descended from Oranyan (also known as Oranmiyan), a son of Oduduwa (also known as Odudua, Odua and Eleduwa) and to hail from the Ona Isokun ward (which is one of the three royal wards). At the beginning of the Oyo empire it was usually the Alaafin's oldest son that succeeded his father to the throne. However, this sometimes led to the oldest son (the first born prince, the Aremo) hastening the death of his father. Independently of the possible succession to his father, the Aremo was quite powerful in his own right. For instance, by custom the Alaafin abstained from leaving the palace, except during the important festivals, which curtailed his power in practice. By contrast, the Aremo often left the palace. This led noted historian Johnson to observe: "The father is the king of the palace, and the son the King for the general public". The two councils which checked the Alaafin had a tendency to select a weak Alaafin after the reign of a strong one to keep the office from becoming too powerful.
O Ilari
Certos religiosos e funcionários do governo, geralmente eunucos, foram nomeados pelo Alaafin de Oyo. Esses funcionários eram conhecidos como os Ilari ou meia-cabeças por causa do costume de raspar só a metade da cabeça e aplicar o que se acreditava ser uma substância mágica nela. Havia centenas de Ilaris divididos igualmente entre os sexos. Juniors, membros do Ilari, faziam tarefas domésticas enquanto os séniores atuavam na guarda ou, por vezes, como mensageiros do outro mundo através do sacrifício. Eles tinham títulos que faziam referência ao rei, como oba l'olu ("o rei é supremo") ou madarikan ("não se opor a ele"). Eles também levavam fãs verdes ou vermelhos como credenciais. Todas as sub-cortes de Oió tinham Ilaris, que atuavam como espiões e taxmens de Oyo, estes eram nomeados para visitarem e, por vezes, residirem no Daomé e no Corredor Egbado para recolherem impostos e espionarem os sucessos militares de Daomé, de modo que o Alaafin de Oyo poderia ter seu corte. Similares, embora muito mais antigos, existiam artesãos em Ife como atestado pelo arte em terracota retratando os Ilaris.
The Ilari
Certain religious and government officials, usually eunuchs, were appointed by the Alaafin of Oyo. These officials were known as the ilari or half-heads because of the custom of shaving half of their heads and applying what was believed to be a magical substance into it. There were hundreds of Ilari divided evenly among the sexes. Junior members of the Ilari did menial tasks while seniors acted as guards or sometimes messengers to the other world via sacrifice. They had titles referencing the king such as oba l'olu ("the king is supreme") or madarikan ("do not oppose him"). They also carried fans of green or red as credentials.
All sub-courts of Oyo had Ilari who acted as both spies and taxmen Oyo appointed these to visit and sometimes reside in Dahomey and the Egbado Corridor to collect taxes and spy on Dahomey's military successes so that the Alaafin of Oyo could get his cut. Similar, though far older, officials existed in Ife as attested by terracotta art depicting them.
Certain religious and government officials, usually eunuchs, were appointed by the Alaafin of Oyo. These officials were known as the ilari or half-heads because of the custom of shaving half of their heads and applying what was believed to be a magical substance into it. There were hundreds of Ilari divided evenly among the sexes. Junior members of the Ilari did menial tasks while seniors acted as guards or sometimes messengers to the other world via sacrifice. They had titles referencing the king such as oba l'olu ("the king is supreme") or madarikan ("do not oppose him"). They also carried fans of green or red as credentials.
All sub-courts of Oyo had Ilari who acted as both spies and taxmen Oyo appointed these to visit and sometimes reside in Dahomey and the Egbado Corridor to collect taxes and spy on Dahomey's military successes so that the Alaafin of Oyo could get his cut. Similar, though far older, officials existed in Ife as attested by terracotta art depicting them.
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