ọdún Ùjẹṣu - The rites of the yam festival in my hometown, Ìlárá-Mọ̀kín

[Atipo]

Yams are eaten by all Yoruba people, but historically, the main cultivators and eaters are the Eastern Yoruba people, (Èkìtì/Àkúrẹ́, Oǹdó, Ọ̀wọ̀, Àkókó, Ìkálẹ̀), and as such, we have elaborate festivals for the yam called ọdún Ìjẹṣu or Ùjẹṣu (yam eating festival).
In my hometown of Ìlárá-Mọ̀kín, near the town of Àkúrẹ́ we have our annual Yam festival, which consists of six or more parts in celebration of yams and worship of two local orisha, Àjàlémògún and Ọlọ́fin. Ilara is widely known for our affinity for yams, a verse in our oríkì calls us "those who cook like they don't know how to do anything else, iyan (pounded yam) is the main thing they make in Ìlárá"

Àjàlémògún is what we would call an alálẹ̀ or imọlẹ̀, an earth spirit that is the guardian of the town of Ilara. Ọlọ́fin is a title (basically the same translation as Aláàfin that refers to many historical figures, including Odùduwà and the founders of many Ondo and Ekiti towns. In Ilara, the name of our Ọlọ́fin figure is "Ajigun." Àkúrẹ́ people, including members of the royal family, like the past Deji of Akure, Adesida, who's name was Ọlọ́finládé (Ọlọ́fin is royalty) and my great-grandma, his distant cousin, Ọlọ́fínmẹ̀yẹ (Ọlọ́fin is honorable).

Unfortunately, the Àjàlémògún rites aren't practiced as widely as before for a variety of reasons, but there is a push to bring it back.

The six parts of the festival I know are Òbèrèmóyè, Àjàlémògún, Àṣágboro, Olóyéré, and Oríkádún.

Here's an explanation
1. Apoporo
- Apoporo is a drum unique to Akure people (Ilara are part of the wider Akure subethnic group). Apoporo comes from the sound of the drum. This is the first night of the festival, it consists of dancing and drumming!!

2. Òbèrèmóyè
- According to my great-granddaunt, the first day of the festival consists of the chiefs adorning chalks. Oberemoye specifically is a whipping contest that men participate in. They wear bundles of clothes and whip each other, whoever can withstand it the longest wins. Wrestling also occurs, and a perormance called juná also occurs, in which they light dried palm leaves and dance and throw them around (jù-uná). Ilara has many hills, this one is held on Òkè-Ìpẹ̀tì

3. Àjàlémògún
- Now this is the long one. I'll cut it down the way its explained in my family's oriki. Both my maternal grandfather and
Ìgbì ka gba Ìàrẹ̀ bá ti múlàkílà, lọ́dúndé.
When the time the Ìàrẹ̀ have started meeting, that is when the festival has started.
Ìàrẹ̀ or Ùàrẹ̀ are a group in Ilara whom supervise the process of the Ajalemogun rites and ensure that nothing goes wrong, and the maintenance of the statue.


Most Yoruba towns or polities had a concept of a forbidden forest, "igbó orò" or "igbó umọlẹ̀" that served as an animal reserve amongst other things. In addition, it was believed humans could shapeshift, so it was made to prevent the accidental killing of humans by hunters, as well as protection of sacred species like buffalos and chameleons.

The oriki goes, "ọmọ olúgbó umọlẹ̀ kẹ́ ẹ̀ pọ̀nà, kó gbé torí akete lọ, kan múbà rójíji ẹbọra
"The child of the forbidden forest cannot take the path, so they shall carry it over the bed, so they don't see the shadow of the orisha.

Then, after doing the ceremonies in the forest, it is now daytime, and they begin carrying the statue of Ajalemogun to the center of the town, at Òkè-Àró, where the central marketplace is at, ẹrẹ́jà. As they carry it, hundreds of people storm the streets singing, dancing, and praying. Here's an example of a verse from a song.

"A gbé umọlẹ̀ dòkè ọjà Àbá Àró ṣere, Àbá Àró ló ṣe ooo"
We carry the earth spirit to the top of the market, our father Aro did it, our father Aro did it!!!!"
Àró is a chief whom supervises the sacrifices to Ajalemogun and ensures that the rite goes smoothly, if the statue falls for example, that could spell calamity for the whole town. Àró cannot eat any yams until this rite is completed. After Ajalemogun reaches the top of the hill, the sacrifices are made, widespread dancing and drumming take the town for the rest of the day. Then, the chiefs return the statue to the resting location.

4. Now that the ritual is successful, its time to eat yams.
The next rite, Àṣágboro, consists of preparing the fresh yams to eat. For the whole night, women are up pounding yam and cooking, while people dance and jubilate. The celebration doesn't really ever stop.

5. I'm not too sure about Lóyéré, I will have to look more into it.

6. The sixth part is Oríkádún, which roughly translates to "our Orí helped us survive this year." More drumming, more dancing, more òbèrèmóyè competitions.

Sacrifices to other orisha also take place during this time. My family usually sacrifices a dog and rooster to the orisha Ògún around this time.

Hope that was informative! Let me know if you have any questions!

[Omowale]

Wow thank you for the detailed summary of the festival.

When is Ùjẹṣu celebrated?

[Atipo]

Wow thank you for the detailed summary of the festival.

When is Ùjẹṣu celebrated?

Its normally celebrated in the beginning of September!

[Omowale]

Ok. I don't know if I missed this. But what is the statue a depiction of? Did you know how big it was? And I'd imagined that the "non initiates" would mostly be foreigners to the village. Because weren't children initiated at birth in villages in those times?

[Atipo]

Ok. I don't know if I missed this. But what is the statue a depiction of? Did you know how big it was? And I'd imagined that the "non initiates" would mostly be foreigners to the village. Because weren't children initiated at birth in villages in those times?

The statue I believe is a depiction of the orisha, I'm not too sure though, much of it is secret. And the non-initiates are foreigners and anyone who isn't an adult in the cult. Technically yes children were "initiated" but not necessarily as participating members, Babalawo training for a child doesn't start till around the age of 10. There was a specific group of people who belonged to the cult of worship of Ajalemogun, only they were allowed to do all those rites. Its the same thing for Oro. Not everyone in the town belonged to the cult, even if they may have been initiated as a child.

[Omowale]

What was the age of initiation?

[Atipo]

What was the age of initiation?

Not exactly sure, but I know that for Ifa children began training at 10, and that lasted for about 8 years until they became priests in their own right. They may be initiated into their parent's orisha cult from an early age but they usually have to undergo training before doing any serious things.

[Omowale]

I see. Yeah my Baba always says this when we talk about people getting initiated in only 6 months lol

[Atipo]

Interesting update, asked a cousin of mine and he gave me the names of the six rites performed during the festival.
Ìkọsẹ̀-Ọrọ̀, Àgògo (this actually the name of the hairstyle worn by Osun priests, not sure if there is a link, or possible the name of a deity), Ìyèrèkékè, Olóyeré (name of a deity I believe), Òkè (referring to the rites done of the top of the hill), Òbèrèmóyè (whipping contests displayed among men as a display of masculinty)

[Omowale]

@Atipo Interesting. Thank you for sharing this.

Olóyeré seems to be more of a title though. I don't really know the meaning.

Also are the rites done on top of the hill (Òkè) separate? Or are you saying that all of these six rites are done on the hill?