Ishola Oyenusi popularly known as Dr. Ishola was a Nigerian notorious armed robber in his time who was active during the 1970s. His modus operandi was carjacking, bank robberies and heists committed during hold-ups.
Ishola Oyenusi, popularly known as Doctor Oyenusi, was a notorious armed robber who terrorized the people of Lagos and other neighboring cities in the 1970s. Ishola Oyenusi and his gang of six were highly skilled in snatching cars, robbing banks, factories, stores and killing people like chickens. Doctor Oyenusi, as he was called, was not a doctor by profession but adopted the title for the fun of it. The evidence lies in a confession he made few minutes before his execution. He confessed that his parents were not capable of furthering his secondary school education and that was what forced him into robbery. So without having a secondary school education, Oyenusi by no way could have been a medical doctor.
Oyenusi started off his robbery career by snatching a car (whose owner died in the process) just because his (Oyenusi) girlfriend needed some money. It was said by some people that Oyenusi was romantic. He sold the car at the price of N400 and gave the money to his girlfriend. It was also said that Oyenusi was hot tempered and arrogant. During his arrest, he thundered down on a police officer who was ushering him around. He said, “ people like you don’t talk to me like that when I’m armed, I gun them down!”
Na chikini price
Oyenusi came into limelight after the Nigerian civil war ended in 1970. He robbed banks and people in both daylight and night, and he never let any of his victims live to see another day, he killed them all! This earned him the name “ Doctor rob and kill “. At the height of his horrific reign, Oyenusi bragged that “ the bullet has no power“. He probably forgot that he who live by the sword will surely die by the sword. Oyenusi was so infamous that he was regarded by some people as the “ first celebrated armed robber in Nigeria “, and after him was Lawrence Anini, Babatunde Folorunsho (Baba oni lace), Shina Rambo, Buraimo Jimoh and others.
However, nothing lasts forever, and as the adage says, everyday belongs to the thief while a day belongs to the owner. On the 27th of March, 1971, Oyenusi was nabbed by the police during one of his robbery operations in which he and his notorious gang killed a police constable named Mr. Nwi and stole $28,000 as at then. Cloud of shame hovered above Doctor Ishola Oyenusi as he was casted before the law and found guilty then sentenced to death by firing squad. Oyenusi confessed that he was not to die alone because he did not commit the crimes alone. He vomited the names of other members of the gang which were as follows: Joseph Osamedike, Ambrose Nwokobia, Joel Amamieye, Philip Ogbolumain, Ademola Adegbitan and Stephen Ndubuokwu. Back then, public execution was the order of the day, so when Oyenusi was ushered to the popular Bar Beach in Lagos where he was to be executed, over 30,000 Nigerians were happily and excitedly waiting to see the man who had terrorized them get riddled by hot bullets. It was said that some civil servants even brought a coffin to the execution ground to mock the once mighty robber kingpin who was now nothing but a scapegoat whose breath would be exhausted in any moment.
Ishola Oyenusi being led to the stake
Trucks carrying Oyenusi and his executors arrived at the execution ground around 10:am. Doctor Oyenusi, his gang members and one other criminal got down slowly. People jeered and booed them, especially Oyenusi who they had really trooped out to watch die. Oyenusi donned a dark long-sleeve shirt and had his hands tied behind him. He was sweating profusely but managed to smile all the way to the stakes. He kept smiling, smiling and smiling but could still not hide the agony and terror written boldly on his face. Few minutes before he was shot, Oyenusi told journalists that he would not have ventured into armed robbery if his parents were capable of sending him to secondary school. He also said “ I am dying for the offense I have committed “. Oyenusi and other criminals were fastened to the stakes. The soldiers lined in front of them and aimed their ever ready guns. Some of the criminals yelled their last words of protest at the cameras. Then a loud voice let out the word “ fire “! Oyenusi and other criminal’s body were sprayed with bullets. That was the bitter end of Ishola Oyenusi who lived by the bullets and died by the bullets.
The execution of Doctor Ishola
Oyenusi sent the streets of Lagos deserted at night. Families locked themselves behind doors for the fear that some of Oyenusi’s boys might retaliate.
Doctor Ishola Oyenusi (circled) and his gang’s execution This fear lasted long that even in 1977, the veteran movie director, Eddie Ugbomah, called for actors to play the role of Oyenusi in a movie he was about to produce titled “ The Rise and Fall of Dr. Oyenusi“, but no actor was brave enough to step forward to play the role. They all feared that Oyenusi’s boys might show them pepper. Eddie Ugbomah had no choice than to play the role of Oyenusi himself. In the movie, he revealed the secrets of top Nigerian officials and military men backing Oyenusi and his gang by providing them money and weapons. As expected, Eddie Ugbomah was threatened and later, his store was looted. He was told in a letter to stop shooting the movie and everything would be returned to him. But Eddie Ugbomah proved not to be a coward by eventually releasing the movie in 1977. In recent times, a Nollywood actor, Odunlade Adekola , also released a movie (Oyenusi) detailing the life of Ishola Oyenusi, the notorious Nigerian armed robber.
Affordably cheap!
The name Ishola Oyenusi will forever be remembered in the history of Crime in Nigeria.
Source: Omo Lamurudu
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“Nubian pyramids are pyramids that were built by the rulers of the ancient Kushite kingdoms. The area of the Nile valley known as Nubia, which lies [in] present day Sudan, was home to three Kushite kingdoms during antiquity. The first had its capital at Kerma (2500–1500 BC). The second was centered on Napata (1000–300 BC). Finally, the last kingdom was centered on Meroë (300 BC–AD 300). They are built of granite and sandstone. The pyramids were partially demolished by [surprise surprise] Italian combat medic turned explorer and treasure hunter Giuseppe Ferlini in the 1830s”
When Europe was a wasteland of barbarism and cave-dwelling illiteracy, Sudan (ancient Nubia) was giving the world mighty temples and pyramids built according to the highest mathematical and geometric principles and standards.
Temple Art and ArchitectureQueen Tiye, Nubian mother of Egyptian Pharaoh Akhenaton. 1398 BC – 1338 BCTemple of Amun Taharqa, Pharaoh of Nubia and Egypt – 690–664 BC
Incidentally I was watching an American TV news show the other day in which the host, Joe Scarborough, was telling his viewers that ”Arabs invented mathematics”.A claim profoundly false and misleading, since the pyramids of Sudan – all 223 of them , were built thousands of years before the birth of Muhammed, the founder of Islam.(Egypt’s pyramids and temples of course are another example of ancient black African mathematics that preceded by thousands of years all European and Arab civilizations, but this article is about Sudan)
By Ghozky
ABOUT ME My name is Ghozky, I’m a student and I love reading history and I also write about different places, culture and people from all round the globe.
Ogbomoso (also pronounced Ogbomosho) is one of the major cities in Nigeria. A Yoruba land located in South-Western Nigeria, the city was founded around the mid-1600s by the five earliest settlers; Aale of Okelerin, Ohunsile of Ijeru, Orisatolu of Isapa, Akandie of Isale-Afon and Ogunlola of Igbo Igbale under the Ajagbon tree.
Introduction
Geographically, Ogbomoso is located approximately between latitude 8° 15 North of the equator and longitude 4° 11 East of the Greenwich Meridian.
In terms of boundary location, Ogbomoso in the olden days lies between the terrain of powerful ancient kingdoms of Igbon, Ikoyi, and Iresa and is bounded in the South by Ede and Iwo.
Ogbomoso is mainly in the Savannah and land with isolated forest within it.
Ogbomoso people predominantly belong to the Yoruba ethnic group According to the 2006 census the population was approximately 645,000 emerging as the second largest city in Oyo state and the twelfth largest city in the whole of Nigeria. In recent times the population has climbed to more than one million people.
The 1963 Census findings positioned Ogbomoso as the third most populous city in the Western Region and the fourth in the entirety of Nigeria.
Situated as a border town between the West and the North, Ogbomoso held significant importance within the ancient Oyo Empire, experiencing a surge in population following the Empire’s decline.
Its illustrious history and strategic geographic position made Ogbomoso a focal point for both local and distant populations. Notably, the Ogbomoso people achieved a decisive victory over the Alimi Jihadist forces from the north, showcasing the town’s strength.
This strength was further evident in its remarkable feat of producing five different Aare Onakakanfo, the Generalissimo of the Yoruba land, surpassing all other towns in the region.
According to a pioneer Baptist Missionary who recorded his travel in The Romance of Missions in Nigeria;Rev. S. G. Pinnock described the town in these words: “Ogbomosho in 1891 was a walled city, the gates of which were closely watched by day and securely closed by night. There was little or no communication between it and Oyo and Ilorin which were only thirty miles to the north and south.
The town, picturesque and well-watered was isolated from the rest of the Yoruba towns. Political relations were maintained with Ibadan, for the country depended on its security on the warriors of Ogbomosho and Ikirun. The strength of Ogbomosho lay in the wall and moat surrounding the town, and the warriors made full use of it by sitting close and tight”
Farming, agriculture and general commerce form the backbone of Ogbomoso’s economy. Agricultural products include yams, cassava, maize, and tobacco remain notable agricultural products of the region. The main street in Ogbomoso is the Oyo-Ilorin road.
One of the prominent landmarks is the central mosque, which towers over the traditional walled compounds of private houses and the parts of the old wall that remain. Ogbomosho has other mosques, and several churches and is the headquarters of the American Baptist Church of Nigeria and its theological seminary.
The closest airport to Ogbomoso is Ilorin Airport which is approximately 42 miles away.
One of the Gates of Ogbomoso in the 19th CenturyMeetings in front of Baale’s House at OgbomosoMeeting at Ogbomoso in the 19th Century, Baale on the LeftGroup of Carriers and Natives at Ogbomoso in the 19th CenturyBaale of Ogbomoso, this photo was taken by 19th-century’s European visitors to YorubalandBaale of Ogbomoso, this photo was taken by 19th century’s European visitors to Yorubaland by the name Rev. Halligey Between 1871 and 1880Baale of Ogbomoso and Wives in the 19th Century
The Five Early Settlers
Ogunlolawas of Ibariba descent. He came to the area now known as Ogbomoso in pursuit of his hunting profession. He stayed under the ajagbon tree (still by the side of the palace) and used the branches for hanging gears.
The whole place was at this time (around the middle of the seventeenth century), a dense jungle. He Ogunlola was an expert archer and brave hunter. Later he and his wife, Esuu, built their hut by the side of the ajagbon tree.
Ogunlola noticed smoke oozing from some nearby locations. He took courage and approached these places and discovered other hunters.
The first one named Aale was a Nupe elephant hunter who had his camp in a place known today in Ogbomoso as Oke-Elerin (Elephant Hill),
Second called Onsile at the site now known as Ijeru quarters was an Otta Prince who left his place because of a chieftaincy dispute. His descendants became Baales of Ijeru,
The third Orisatolu a hunter who had camped at Isapa quarters. the fourth rarely mentioned in history is Akandie of Akandie quarters. The descendants of the first three of these hunters are still today the Bales of Oke-elerin, Ijeru and Isapa quarters respectively. There is no more Bale Akandie.
He later went to invite them to his camp. Ogunlola established his supremacy over these hunters because his wife was very good at preparing tobacco snuff and corn-wine which always attracted the tree hunters to his camp. Apart from that, disputes were always settled in Soun Ogunlola’s camp as the settlement became bigger.
Ogunlolawas a very fierce man. Esuu feared what might be her fate whenever she offended her husband; particularly when there was no one near their hut to act as a check on him. She, therefore, designed a mound near the hut and by consensus, they decided that whenever
Ogunlola wanted to beat up Esuola, if she could escape and embrace the mound, whatever the nature of the offence, he must spare her. This mound is named Lorungbekun (Olorun-gbo-Ekun) meaning God listened to cries in English and is still within the Abata enclosure in the palace. Esuola became known as Esuola Lorungbekun because of this mound.
After the discovery of these hunters, Ogunlolatook the initiative to invite them to form Egbe Alongo (The Alongo Society). The primary objectives of the society were:
Defence against Sunmoni (slave prowler) raids
Group hunting of wild animals, and
Mutual assistance.
Esuu, the wife of Ogunlola introduced the worship of Orisapopo to Ogbomoso. This object of worship is the same as Orisala and is worshipped in different towns under different names. The worshippers are distinguished by white beads worn around their necks and wearing only white dresses. Drinking of palm wine is forbidden to them.
The name orisapopo was probably derived from the fact that Ogunlola’s hut was on the north-south route, therefore, the Orisala being worshipped in the hut was named “Orisapopo” (idol by the highway).
The importance and influence of ‘Orisapopo’ among the citizens of Ogbomoso is immense. It can be described as the patron “Orisa” of Ogbomoso.
How Ogunlola Became the First Soun of Ogbomoso
Ogunlola Ogundiran was lucky to have a wife like Lorungbekun Esuola. Lorungbekun Esuola, the wife of Ogunlola Ogundiran, was equally found not only to be enterprising in terms of preparing good meals or food and drink (of Sekete wine) prepared from sorghum or millet or guinea corn but was also very accommodating to those who visited her husband.
One is not sure but it is likely that because Ogunlola provided some Leadership qualities, the Alongo society and indeed other later arrivals began to recognize his leadership style and suzerainty, or was there a consensus agreement to make him assume a leadership role?
At any rate, what became obvious and certain was that he was recognized as their leader and probably because he married Aresa’s daughter and gave birth to a baby, Aresa sent his emissary to Igbo-Igbale, his son-in-law’s place with the message: “Ile gbogbo, Ile Owo ni, awa o ma sehin, ki eyin ma se ohun” literarily meaning: “You take care or to take charge of that place and we shall take care of this place.”
According to some historians, the “ki eyin ma se ohun” saga happened to Ogunlola Ogundiran’s father known as Gboorungunle. They insist that it was Soun’s father, Gboorungunle that married Aresa’s Daughter.
To an extent, this was the beginning of the turning point of favourable development to favour Soun. Thus from the onset of Soun’s arrival, historical development began to turn to his side. It is instructive to note that Ogunlola’s little settlement; “Se ohun” was even at this time still relatively unknown, but the settlement became known somehow.
That was the prevailing situation when Ogunlola Ogundiran was accused of murder. There are two versions of the stories of the murder case on Ogunlola. One version of the story was that passers-by on a trade mission via his hut had a quarrel and in what followed, Ogunlola took sides with one of the parties and killed an Ijesa man on the other side of the divide.
The other story was that Ogunlola’s wife, Lorungbekun Esuola was indebted to an Ijesa itinerant trader and was unable to pay off her debt. Trouble ensued between Ijesa Itinerary creditor and Ogunlola Ogundiran, the husband of Lorungbekun Esuola who subsequently killed Baba Ijesa.
The Incident was reported to Olugbon as it was the practice, who in turn sent Ogunlola, the offender to Oyo-Ile to face the music since murder cases were decided by Alaafin but as will be seen turned out to be a blessing in disguise.
It was while Ogunlola was serving his prison punishment that he heard of the notorious, dreaded Elemoso who was tormenting, terrorizing and interrupting the free flow of trade in the Oyo empire. Ogunlola promised if allowed to face Elemoso at the Ogbooro war, he would eliminate him, a feat which he eventually achieved.
It was said that this was around 1680. Thus the indomitable Bariba Elemoso who had become a thorn in the flesh of Oyo traders and Oyo military men, having carefully studied his tactics, positioned himself, shot and beheaded Elemoso through the use of his poisoned arrow. This prowess amazed Alaafin Ajagbo who pardoned Ogunlola Ogundiran of his offence when he vanquished the troublesome Elemoso.
It is said that he asked Ogunlola to stay in Oyo but he declined and returned to his settlement. In compensation, Alaafin ordered Soun Ogunlola to control his former abode, and Soun’s request to stay yonder was granted, thus, “Ido eniti o gbe Ori Elemoso” literarily meaning: “the abode of one who carried Elemoso’s head” later contracted to “Ogbori Elemoso” now Ògbómòsó.
Recent research stories recall that Alaafin Ajagbo gave Soun Ogunlola clothes, beads and a staff of office or sword of victory and made him Baale. It is not out of place to say that the sword of victory over Elemoso at Ogbooro war recognized by Alaafin of Oyo was a mark of absolute independence of Ògbómòsó and indeed a mark of equality with any ancient town under metropolis if the Old Oyo Empire.
The victory of Soun over Elemoso created the Soun dynasty. This feat as demonstrated by Soun Ogunlola was the turning point and without any doubt of ambiguity helped him to ascend to the throne as Baale (Mayor) or Oba and accelerated the influx of new Yorùbá migrants on a trade mission to Ògbómòsó.
How The Name Ogbomoso was Formed
The most popular and most acceptable explanation centres around the decapitation by Soun Ogunlola Ogundiran of Elemoso which has been explained already. It is equally backed by the writing of Professor Emmanuel A. Ayandele, the learned Professor of History, who is also a son of the soil.
Thus, Soun Ogunlola, the brave warrior’s place of abode was nicknamed “O gbe Ori-Elemoso” (one who carries Elemoso’s head), with the passage of time, it was shortened to Ogbomoso.
The point, therefore, is that the coming back of Soun, the great archer and conqueror from the sword of death in Oyo with his celebrated victory over Elemoso was a landmark not only in the history of Oyo but that a new town was firmly established and firmly consolidated as an autonomous town.
By the turn of the 17th century and the time of Soun Ogunlola’s death, all clans and settlements in the vicinity of Ògbómòsó; Alapa of Okin-Apa, Onikoyi of Ikoyi, Olugbon of Orile-Igbon and Aresa of Iresa the father of his mother because of his military skill and ingenuity already discussed and noted, all were either trying to woo him but most importantly began to recognize his suzerainty.
They could no longer claim superiority. In fact, Soun Ogunlola’s fame had spread far and beyond to towns places like Ajagusi, Aolu of Ajase Ipo and Olufon of Ifon.
Most of the early settlers who came from these places were to produce the first set of warlords like Aareago and Jagun and most importantly, because the early arrivals – Aale, Ohunsile, Orisatolu and Akandie together with all their offsprings either lost out or completely failed to exercise their authority in all forms at this time in question.
Before the death of Soun Ogunlola, his wife, Lorungbekun Esuola was said to have established the worship of a deity known as “Orisa Popo”.
The first Soun gave birth to many children including Lakale, Kekere Esuo, Eiye Agannaganna, Arapasopo and Jogioro but was actually replaced on the throne by his first Male child, Lakale.
Baale of Ogbomoso, this photo was taken by 19th century European visitors to Yorubaland by the name Rev. Halligey Between 1871 and 1880Baale of Ogbomoso, this photo was taken by 19th-century’s European visitors to YorubalandBaale of Ogbomoso and Wives in the 19th Century
The Ogbomoso Anthem / Ogbomoso Song (Yoruba)
Composed by: Late Mr. D. Oladele Ajao
Former Senior Tutor, Baptist College, Iwo
(Harmony done by Rev A. B. Adeleke)
1. Ogbomoso Ajilete
Si ogo re l’a fe korin
Iwo t’a te s’arin odan
Okan ninu ilu Akin
2. A-to-sa-si n’jo t’o buru
Abo f’eniti eru mba
Odi t’ota ko le parun,
Ogun Filani ko ri mi
3. Oluwa olodumare
F’ow’otun re d’ilu wa mu
F’oba at’won ‘gbimo wa
L’emi at’ife ododo.
4. Kede re fun gbogbo eda
Egan ni “he” erin tobi
Ajanaku po, o ju ra
Ilu na l’ola gbangba ni
5. N’ijo ‘re elere ni iwa
B’ise ya, a se kangun ni
Omo Shoun fe ilu won
Ilu nwon ni Orisa nwon.
6. So f’awon wundia ti ndan
Fawon Okunrin rogbodo
E ho ye, e sape, e fo
Ilu ‘bukun! L’a bi nyin si
7. Awon Odo Ogbomoso
Yarin ‘ta re, ilu ti wa
Koto pelu gegele re
Igbo odan re l’ayo wa
8. Ki lo le mu wa gbagbe re
Ilu ‘Telorun at’ayo
Titi a o fi s’asunji
L’a o ma korin inyin re.
Ogbomoso Folk song
Ati de’nu Oko a sin mi o.
Ade’nu oko a simi
Ogun kan ko ja ja ja
Ko ko Ogbomoso ajilete
Ade’nu oko a simi
Note: The supposed “Ogbomoso Folk song” can be used as chorus for the stanzas in the anthem
Ogbomoso o
Ogbomoso o
Mo feran re
Ilu akoni
Ogbomoso o
Ogbomoso o
I love you
City of the brave
…
Meetings in front of Baale’s House at OgbomosoMeeting at Ogbomoso in the 19th Century, Baale on the LeftGroup of Carriers and Natives at Ogbomoso in the 19th Century
Oriki Ogbomoso / The Panegyric or Eulogy of Ogbomoso
Ile-Igbon is a town between Ibadan and Iwo in Lagelu Local Government Area. Olunloye, the founder came from a 14 Kilometre on Ogbomoso- Ilorin road. Orile-Igbon was one of the seats of the three provincial kings of Oranmiyan Empire. Orile- Igbon was one of the seats of the three provincial kings of the Oyo Empire. The demise of the incumbent Olugbon ushered in a new Olunloye. Olunloye decided to find his town somewhere else. Ifa was consulted and it was revealed that the oracle was in support of his decision. The place of settlement was decided by the oracle. The oracle revealed that he will cross the Oba River twice on the journey and in which the entourage should journey southwards of Igbon. The Oba River rises from an evergreen forest which is at the backyard of Olugbon’s Palace.
By tradition, Igbon people claim that the River belongs to
them. Olunloye with his entourage crossed the River, an area now turned into a
foodstuff market in Ogo Oluwa Local Governement Area of Oyo State. He was
directed from the oba River by the oracle till he reached a virgin land chosen
by the oracle. There, he found a town called Ile-Igbon.
Olunloue bore Talabi who begat three children. Lanloye, a son of Talabi was ranked among the high ranked military officers who enlarged the Ibadan army.
Reference
Lawuyi, Ogunniran (1997). The History of Olugbon Olunloye.
By Ogunleye Oluwakorede
Ogunleye Oluwakorede writes mainly on Entertainment, History and Political matters. He has previously released works like album reviews and content information. He is also a music critic and analyst particularly on Nigerian music Entertainment.
The New Lecture Theatre of Bowen University was electrifying to start up the biggest gospel concert of the year. There was a whole new stage set up at the event centre. The lighting and sound were enormous. The concert ushered in its very first performer which is Elsie, 2018 Bowen Got Talent first runner up. Other acts like Tobi and Bowen University choirs followed. Captain Temperature, anchored the show and he mixed his high sense of comedic deftness with real life event to paint happenings in religious centres and churches since it was a gospel concert. One amazing thing about ‘Praise the Almighty’ concert is the consistency that was constant throughout the ministry.
Pillars Communication is a gospel live band that has derived intriguing vibe in highlife and traditional Christian music particularly Yoruba. The group ministration lifted the spirit of worship and made the audience put on their dancing shoes. Teespyce dignified the event as a DJ.
One of the breath-taking moments of the evening was the inspirational movie performance by DeBash Entertainment centred on the blood of Christ redeeming every guilty one that has decided to accept him as his advocate. They extended more creativity in portraying their dance craft and passing an influx of message.
Psalm 59 who also headlined the show is a fast rising gospel artiste and has created a professional bond with Tope Alabi. In his words, he takes this icon as a ‘godmother’. His ministration at the concert showcased his ability to lead in an act of worship. Gospel music for him is something that does not stop. Growth in Lord Jesus and gospel music pave the path for more revelations to connect his ministration with the people.
Ayo Alabi, gave a short address and opened the audience minds to the rigorous process the event went through to be put into place. She gave a sweet and inspiring rendition of songs that were self-composed by her mother. She further brought her mother up the stage to perform. This short session was more of the mother-daughter show of love. Tope Alabi took the stage and owned it. She performed her numerous top hits songs and the twenty minutes she ministered was considered inspiring.
Ayo Ajewole A.K.A Woli Agba establishment of IPM on Bowen soil was one of the expected acts for the night. Dele as the side kick and head of the choir gave bone cracking joke for the evening and this group gave a reason for everyone to laugh. The event ended with after show acts with dance act showcasing their craft.
By Ogunleye Oluwakorede
About Me
Ogunleye Oluwakorede writes majorly on entertainment, history and socio-economic matters. He has previously released works like album reviews and content information. He is also a music critic and analyst particularly on Nigerian music entertainment.
The Yanomami are an indigenous tribe (also called Yanamamo, Yanomam, and Sanuma) made up of four subdivisions of Indians who live in the tropical rainforest of Southern Venezuela and Northern Brazil. Each subdivision has its own language. They include the Sanema who live in the Northern Sector, the Ninam who live in the southeastern sector, the Yanomam who live in the southeastern part and the Yanomamo who live in the southwestern part of the Yanomami area.
The Yanomami depend on the rain forest; they use “slash-and-burn” horticulture, grow bananas, gather fruit, and hunt animals and fish. Yanomami frequently move to avoid areas that become overused, a practice known as shifting cultivation when the soil becomes exhausted.
The Yanomami are known as hunters, fishers, and horticulturists. The women cultivate plantains and cassava in gardens as their main crops. Men do the heavy work of clearing areas of forest for the gardens. Another food source for the Yanomami is grubs. The practice of felling palms to facilitate the growth of grubs was the Yanomami’s closest approach to cultivation. The traditional Yanomami diet is very low in salt. Their blood pressure is characteristically among the lowest of any demographic group. For this reason, the Yanomami have been the subject of studies seeking to link hypertension to sodium consumption.
Today about 95% of the Yanomami live deep within the Amazon forest as compared to the 5% who live along the major rivers.
Compared to the “forest people,” the “river people” are much more sedentary and subsist by fishing and trading goods such as canoes and hooks with other villages. The “forest people” are horticulturists as well as hunters and gathers. They will spend up to two hours of their day “garden farming” which is quite a labor intensive process. Some of the crops grown include sweet potatoes, bananas, sugar cane and tobacco. However, as horticulturists the Yanomami do not get sufficient protein from their crops. Therefore, the Yanomami will spend as much as 60% of their time trekking.
YANOMAMI MYTH: THE ORIGIN OF EATING THE DEAD
Poreími was a talented, generous Yanomami with a magnificent intelligence. He is the one who gave the Indians stone axe blades. All the stone axe blades that are found at ancient sites are from Poreími. At that time, there was a terrible scarcity of food in the world and the Yanomami had to eat meat raw, as they did not possess fire yet. At that time, Poreími went to the jungle and built a magnificent house to live in with his wife Poreímiyoma. One day some Indians came to visit them, and as a gift, they left different kinds of plantains, including a very large variety called “pareamu”. That is what the one they were presented with is called. Later, Poreími received another visit from Wayaromi, who as a present left “wabu”, a fruit that is eaten when better foods are in short supply. As ‘wabu” is poisonous in its natural state, Wayaromiriwa (the spirit of Wayaromi) showed Poreími how it should be prepared, cutting it into small slices with a tortoise shell. Then Wayaromi turned himself into a bird.
Later, some other Yanomami arrived at Poreími’s house. Not with presents this time, but with… empty stomachs. They brought with them a frightful hunger. Poreími, moved by their plight, gave them abundant food to eat and on saying goodbye gave them several kinds of plantains, urging them to plant many, especially the “pareamu”. He also gave them the “wabu”. The vistors then returned to their village. In their gardens they planted many plantains, harvested them in great quantities and since then have not suffered hunger any more. Grateful for the precious presents they had received they sent a delegation to pass on their thanks to Poreími. Arriving at his house they found him very upset: his son had died. At that time the Yanomami used to bury their dead. Poreími told his guests how he had carried out his son’s funeral: he had burnt the body, collected the bones, ground them to ash and eaten the ashes in a soup of “pareamu” plantains. When he said goodbye, he urged them to do the same with their own dead. Since then, the Yanomami no longer bury the dead but burn them and consume their ashes mixed with plantain soup.
THEY EAT YOUR ASH TO SAVE YOUR SOUL – YANOMAMI DEATH CULTURE
Unless we are talking about bizarre rituals we are not able to accept and to understand. But, we are still interested to find out more about the controversial moments of one society and its own taboo practice. We are simply addicted to open the covered stories and to smell the burning of the human’s innocence for the sake of primitive and animal fears.
The cultural and religious conviction of the Yanomami rests on the belief that the soul needs to be protected after death, a belief that appeared in European antiquity as well. The soul could enter another life form. Due to this, the Yanomami do not hunt special kinds of birds, which are seen as a possible container for the souls of dead tribe members. Following the religious beliefs of the Indians, the soul is only able to achieve a full salvation if the dead body is burnt after death and if the ash is eaten up by the family and the relatives of the dead person. So, in contrast to the funeral rites which are practiced all around the world, the Yanomami do not bury the corpses. In a ceremony the dead body is burned down and the remaining ash and bones are collected by the remaining relatives. During this ceremony, they cry and sing sad songs, while their faces and bodies are blackened by grime. After the burning, the bones are crumbled and, together with the ash, the remains are put into some kind of pot, where they are kept until the second part of the funeral ceremony. Between these two phases there could be a long time span, because the Yanomami delay the second step until there is a festivity. As a part of this festivity, bananas, which comprise the most common dishes of the Indians, are cooked and the resultant banana mush will be mixed with the ash and bone of the dead tribe member. Then, all of the relatives gather to eat up the mush. The reason for that is the religious belief. The soul of the former tribe member is absorbed by the tribe again and freed by this procedure to be ready for salvation. If this ceremony was not carried out, the soul of the Indian would not be able to be freed and would be damned to remain in the world between life and death. As a consequence of this religious belief, the Yanomami care for their dead tribe members in a special way.
In times of war, the most humiliating and dangerous situation appears if a tribe member is killed in the forest and the others are not able to locate his corpse. This would be a burden for the remaining relatives as well, because they would not be able to save the soul of their loved one. In view of this fact, it does not seem strange that enemies threaten each other with remarks of not eating up their adversaries. This is a really dangerous threat, because the souls of the Yanomami warriors would become lost, caught in the world between life and death. This religious belief of an unsaved soul seems to be comparable to the catholic belief in purgatory, where Christians who have committed suicide are captured until they have served a sentence for their sins. In contrast to this Christian point of view, the Yanomami have no chance to get saved by a higher power. Only the ceremony of ash eating can save their soul. If one takes into consideration the fact that the Indians are not even willing to speak their real names in public because of the fear of losing their souls, one will understand that the meaning and importance of the soul forms the centre of the Yanomamis’ religious thoughts and beliefs. Even the sporadic contact with white settlers and gold-seekers and the fact that many Indians died as a consequence of the diseases the encounter with modern civilisation brought them did not make them change this strong belief in the irreplaceable importance of this death ceremony, which had been misunderstood by the first settlers who met the Indians as some weird kind of cannibalism. Only the more thorough research of anthropologists could explain this ritual and make this unknown exotic custom known, as well as understandable, for the common settlers, who lived on the boarders of the Yanomami territory. As a consequence, we are able to better understand the reasons for this uncommon ritual of ash eating and with a better insight into the daily life of the now well-known Indians, they have lost their horror. They are just small Indians, semi-nomadic hunters, who eat the ash of their dead comrades to render a service to these former members of their own community. Furthermore, the story of the Yanomami and their death ceremonies show us that religious misunderstandings could have hazardous consequences in relationships between people. Sometimes, it seems to be advisable to find out the reasons for religious practices and beliefs instead of establishing immediate and fast prejudices. It is better to learn about the cultural aspects of a new, and at first unfamiliar, environment. This would save people from conflicts over religion all around the globe. Who, for example, would have thought that some Indians in the rain forest were saving the souls of their dead loved ones by eating up their ashes and bones?
THE YANOMAMI TRIBE TODAY
Since most outsiders have invaded the Amazon via the large rivers, the Yanomami have been able to live in isolation until very recently. Because of this they have been able to retain their culture and their identity which many Indians of the Amazon have lost. Men usually make up the hunters and the women the gathers. Men will go on long distant hunts that may last up to a week. The fact that just about all of the Yanomami live deep within the forest has been quite significant for their survival.
In Yanomami society, marriage ceremonies are almost non-existent and are not celebrated in any way. Polygamous marriages are common, meaning husbands can have many wives. A girl can be promised to a man at an age as young as five or six, however cannot officially be married off until after her first menstrual period.
After a Yanomami girl receives her first menstrual period, she is literally handed off by one of her parents to another man, usually a relative. Cross-cousin marriages, which are marriages between the girl and the son of a maternal uncle or paternal aunt, are the most common form of marriage. Most prefer to marry within that Yanomamo tribe, for fear of violent breakouts between different tribes. The female goes to live with her spouse, and must perform the chores and duties she previously did for her mother.
Violence and abuse between couples in Yanomami culture is very common, and if a woman feels she can no longer bear to live with her husband, she may flee to live with her brothers.
Polygamy is commonly practiced in Yanomami culture, and women are expected to accept this. The elder wife in a marriage usually has precedence over the others, and can act as a boss or a superior over the other wives. She usually no longer has sexual relations with her husband, however she can give the most unpleasant chores to the wife she chooses. The husband is not supposed to show favorites, due to jealousy between the wives.
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The Latuka people can be found in the South Easternmost corner of South Sudan, there are about 200,000 of them, and they’ve been living the same way for centuries. The people of Latuka, or Otuho as they’re commonly referred to, are predominantly farmers keeping large herds of cattle, sheep and goat. They practice subsistence farming, which means everyone farms for himself or his family. They grow crops like groundnuts, sorghum, maize and tubers like yam and potato. Each family has their own garden and house, but the tribe is very much a communal place. Certain village elders hold special positions of influence, but for the most part everyone shares equally. The Latuka have held onto their ethnic religion quite well, honoring elders and nature above all else. They’ve withstood the onslaught from Christian missionaries and the invasion of Islam into Africa better than other groups in the region. In fact, the only thing that’s change drastically is the technology they use and the clothes they wear—well, that they’re wearing clothes now when they hadn’t in the past.
The Latuka people are mostly traditionalists who believe in nature and ancestral worship. Over the years, they have stayed true to their belief. They have defied all forms of religious penetration from the white missionaries down to the breeze of Islam which is major in North Africa. Another thing that’s interesting to note about the Latuka people is the fact that they promote a communal lifestyle in the tribe. They share what they have with one another and there’s no single person in authority, rather a group of elders.
THE LATUKA MARRIAGE CEREMONIAL CULTURE
In the Sudanese Latuka tribe, when a man wants to marry a woman, he kidnaps her. Elderly members of his family go and ask the girl’s father for her hand in marriage, and if he agrees, the father beats the man as a sign of his acceptance of the union. If the father disagrees, the young man is at liberty to return the girl to her father’s house or marry her as he so wishes. however, the man usually forcefully marries the girl anyway.
Courting among the Latuka is both beautifully ritualized and (not so) frighteningly foreign. We use the word frightening, but only in the sense that it’s unique, and slightly different from western dating and courting traditions. It sounded drastically different and alien to us at Outward On, but only until we sat down and discussed it objectively.
To get to the point, when a young man wants to marry a girl, he kidnaps her from her home, at which point the young man and his elder male relatives approach the girl’s father to ask him for their blessing to marry. The father will either give his consent or not, with a “yes” resulting in the father physically beating the man he’s just permitted to marry his daughter. If the father responds “no”, the young man will return the father’s daughter, or he will refuse and marry her anyway.
Aside from the kidnapping, the beating and the level of involvement from the bachelor’s family, this ritualized practice isn’t that dissimilar to other cultures. Many Americans still undergo the same formalities, even if the eventual nuptials are considered a foregone conclusion by both families. Men have always sought a girl’s father’s permission to marry her. It’s taken different forms through the ages, but it has always been there.
People will point to the kidnapping and beating as signs of incivility and barbarism, but—if we speak loosely—the same thing happens in the English speaking world all the time. Modern couples often date for years, living together long before marrying, and to a father this probably seems like his daughter’s boyfriend has stolen her away already.
What about the beating? We ought to remind ourselves that there is often a very earnest and heartfelt discussion about what happens if the young man ever mistreats a father’s daughter. It’s not the physical pain that matters. What is important in the Latuka tradition, and similarly in the conversation between a girl’s father and her prospective fiancé, is the idea of responsibility passing from one male to another, and there being consequences for not assuming that responsibility. It’s part male dominance and part reminder that there is a price that has to be paid for the right to marry. Entering that commitment shouldn’t be easy; it should be difficult. A man should want to marry a woman enough that he’s willing to be beaten for her. It’s about the sacrifices he’s willing to make for the woman he loves.
You visually see this hand-off from father to son-in-law in “traditional” Western weddings when a father walks his daughter down the aisle, physically passing her from himself to her fiancé. Gender inequality conscious people will likely cringe at the way women are treated as a commodity, being given from one man to another, but this is a universality if ever there has been one in earth’s history. The Latuka tradition and Western practices aren’t as dissimilar as most people think.
For a people who’ve lived and carried on the same traditions for centuries, with little more changing than the clothing on their backs, the wedding traditions of the Latuka are remarkable modern in their primitiveness. The biggest distinctions between Latuka courting and Western engagements aren’t the kidnappings or beatings, but it’s the familial involvement on behalf of the young man that marks them as unique.
Ankole is a traditional kingdom in Uganda. The kingdom is located in South-Western Uganda, east of Lake Edward. The people of Ankole are called Banyankole (singular: Munyankole) in Runyankole Language. The Banyankole consists of two major groups: The Bahima, who are majorly rear cattle, and the Bairu, who are agriculturists.
How much influence should aunties have on their nieces? In many African cultures, aunties provide counseling to their young nieces as they age from adolescence to adulthood. When it comes to marriage, these aunties prepare their nieces for the challenges that lie ahead.
But for the Banyankole people in Southwestern Uganda, the aunt had more than the above, especially during the marriage. The primary responsibility of the aunt was to confirm that the groom is potent and that the bride has defended her virginity before the marriage is consummated. As a potency test for the groom, the aunt was sometimes required to have sex with the groom for confirmation of his potency and virility. She also had to “test” if the bride is still a virgin before they are allowed to consummate their marriage.
In other traditions, the aunt is said to go as far as listening in or watching as the bride and groom have sex in order to prove the couple’s potency.
Marriage Arrangements
The common thread in the Ankole marriage like many African traditional marriages is to create closeness to the bridal family. This is done through a third party called the Kateraruume (literally meaning somebody who will remove the dew from the path).
Even today when couples go for the official introduction and marriage after they have been co-inhabiting, this go-between is key in initiating the marriage negotiations.
The Kateraruume is a highly respected person representing the groom’s interests and is charged with facing the bride’s family and ensuring that the bride’s family is willing to accept the groom’s family to formally discuss the marriage.
In case the proposal is endorsed, the man’s family approaches the girl’s family with the Kateraruume leading them there. At the home of the bride’s family, the go-between knocks at the gate and is invited in with the groom’s entourage after some teasing. The entourage usually comes with beer.
The Kateraruume then indicates to the girl’s marriage panel that he is on a marriage mission. The go-between then explains his mission and is asked many questions by the girl’s family. Later, they discuss the marriage payments, which can be picked any time after the two families have agreed, sometimes on that same day.
This is followed by preparations for marriage. In Ankole tradition, the marriage payment included cattle, which may go to over 10. These gifts are presented to the bride’s family symbolizing the ability of the groom to take care of his woman.
Banyankole Bride and Groom
During this ceremony, the bride and the groom are not parties to the discussions. The bride is usually hidden while the groom has to keep quiet throughout the discussions and wait for the outcome. In this case, however, the groom-to-be is ‘king’ because everything is done on his behalf.
In traditional Ankole society, a man marries a woman. A woman never marries a man. It is taboo if a woman seeks out a man’s hand in marriage. Also, it is the man who chooses not the woman. Therefore, the woman has to be ‘marry-able’.
Unlike today where men treasure small-sized women for marriage (I hope you have heard of words like portables and songs like obukazi obutono bulimu ekyama– “those small women last longer” or literally “those small women have years in them”), in the Ankole tradition, slim girls were unfit for marriage.
That is why among the Bahima (section of the Banyankole) girls who were about the age of marriage were forced to feed on milk until they were very heavy. “They could barely walk,” an Ankole elder once joked during an introduction ceremony.
The Giveaway (Okuhingira)
Unlike today where the men feel cheated by paying the bride price, in the typical Ankole tradition, a groom gains from the marriage.
Actually, the gifts (the emihingiro) that the bride comes with sometimes are more than those paid by the groom as bride price. For example, among the Bahima-Banyankole, the aunties and uncles give cows to the bride during the kuhingira.
Younger girls and boys called the enshagarizi then escort the bride to the groom’s place after the blessings from the elders. Today, the groom’s side has to organize the transport for these people because they are very important for any marriage ceremony in Ankole. Going back is not necessarily the role of the bridegroom.
After the kuhingira, the bride’s side is still being controlled though. The bride according to the culture is not supposed to do any work until the cultural initiation. This is done after about ten days from the giveaway day.
During this initiation, the bride is made to light fire in the kitchen in the tradition called okukozaomumuriro (helping the bride to start toughing fire).
Because of modernity, however, some brides have left the bridal room (orusika) the day after marriage to continue looking for a living in the competitive world where every minute lost contributes a lot to poverty in the homes.
So, many people in Uganda may find it hard to understand the Ankole culture and language but many know the words okwanjura, okushwera and okuhingira irrespective of the language they speak.
The Hamar people of the Omo Valley in Ethiopia consist
of over 46,532 people. Omo Valley is a fertile part of the vast Southern
Nations, Nationalities, and Peoples’ Region of south-west Ethiopia, which is
bordered by Kenya and South Sudan. Most still live in traditional villages,
although growing numbers are migrating to the region’s cities and towns as well
as the Ethiopian capital, Addis Ababa. These pastoral and polygamous people are
popular for their traditional ‘jumping of bulls’. This ceremony often attracts
neighbours and people foreign to their culture to witness it.
To reach manhood, Hamar boys must undergo two rituals:
circumcision and a leap over the bulls. This determines whether the young Hamar
male is ready to make the social jump from youth to adulthood.
After the ceremony held in the Omo River Valley, the boy becomes a man and is
now allowed to marry. As the name implies, Hamar men are made to jump over 15
to 30 bulls naked as a rite into becoming a Maza. Mazas are men who have
successfully passed through this rite and allowed to marry. The Ukuli the young initiated man, once he jumped the bulls,
he become Cherkari (a social stage that he stays only for eight days).
After eight days he transfer to the stage of Maza, and stay at this status
until he marries and become Danza, the name for married Hamar men.
THE HAMAR UKULI BULA
The women of this tribe engage in a tribal ceremony
during which they are flogged to show the sacrifices they make for their men. The tradition is known as Ukuli Bula and is done as part of a Rite of Passage
ceremony for boys.
Under Hamar rules, a man need not explain why he’s delivering a beating.
It is his prerogative to mete out as he sees fit
These whips, though painful, show that the women are
dedicated to the men. The newly initiated Maza relatives are not left out. The
number of scars on the back also shows the new Maza who loves him best. They
take in the beating on the condition that he remembers them when they face difficulties.
Some whipping appears to be tender,
others more aggressive. But once whipped, the girls proudly show off their
scars – as proof of their courage and integrity. Women entice the Maza to use whips and canes on their backs by
forcing them to beat them, sometimes against their wish. No screaming or pity
is permitted by the men wielding the canes but the women don’t care. Instead of
fleeing, they beg the men to do it again and again until blood flows, dripping
into the gritty red dust of the Omo River Valley. Members of the Hamar tribe in
Ethiopia believe the elaborate scars demonstrate a woman’s capacity for love,
and if they fall on hard times later in life it allows them to call on those
who whipped them for help. The women trumpet and sing, extolling the virtues of
the young man at the heart of the ceremony, declaring their love for him and
for their desire to be marked by the whip
After the whipping, tradition allows those women to
call on help from those who marked them if ever they are in need of help. Young
Hamar women sometimes coat their bodies with butter to lessen the effect of the
whipping.
When this is complete, they go into the Evangadi
(night dancing) before the families of the new Maza announce his first wife.
Their traditional clothes are made of goatskin. They
also adorn their bodies by cutting their skin and adding ash and charcoal to
the cuts. Hamar women are some of the most elaborately dressed of the region –
with goatskin skirts decorated with glass beads, whilst their hair is covered
with a mixture of grease and red ochre. Elaborate scarification of the body is
also the custom of the Hamar. Hamar women are some of the most elaborately
dressed of the region – with goatskin skirts decorated with glass beads, whilst
their hair is covered with a mixture of grease and red ochre. Elaborate
scarification of the body is also the custom of the Hamar
The men and the women do not have gender roles when
taking care of their cattle. These cattle are used to define their wealth
status and are used to also used to pay the woman’s bride price.
Photo Credits: Jeremy Hunter
Sources:
www.the-star.co.ke
www.dailymail.co.uk
www.adventureabyssinia.com
www.weddingdigestnaija.com
www.google.com
www.youtube.com
By Johnson Okunade
About Me
Passionate, Curious mind, young
blooded, writer, historian, computer scientist, blogger, culture activist,
proud Bowenite, and a friend-to-all,…
From daughters to soldiers, from wives to weapons, they remain the only documented frontline female troops in modern warfare history. The Dahomey Machete remains a great weapon of reference.
A sub-Saharan band of female terminators who left their European colonizers shaking in their boots, foreign observers named them the Dahomey Amazons while they called themselves N’Nonmiton, which means “our mothers” in Fon, the language of the Fon people of Dahomey, now in present-day Benin.
Some European historians and observers called them the Dahomey Amazons as they reminded them of the mystical and powerful all-women’s army called Amazons in Greek mythology.
Fon Woman. Photo credit: Wikipedia
Protecting their king on the bloodiest of battlefields, they emerged as an elite fighting force in the Kingdom of Dahomey in, the present-day Republic of Benin. Described as untouchable, sworn in as virgins, swift decapitation was their trademark.
The Dahomey Amazons are the only documented all-female official front-line combat arms military unit in modern history. Tough, uber-intense ass-kicking women single-mindedly devoted to hardening themselves into ruthless instruments of battlefield destruction, this Dahomey Machete-wielding, musket-slinging lady terminators.
They were rightly feared throughout Western Africa for over 250 years, not only for their fanatical devotion to battle but for their utter refusal to back down or retreat from any fight unless expressly ordered to do so by their king.
If you were some poor conscript douchebag militia soldier hanging out around your barracks and you saw these scary-as-fuck kill-chicks suddenly start charging out of the woods in your direction, screaming their war chants with their muskets barking fire and their signature double-edged two-foot-long Dahomey Machetes brandished threateningly over their heads, you had one fleeting moment to overcome your crippling panic and defend yourself.
Because if you failed to kill them – and I mean if you failed to kill every single last one of them, some the murderous woman was going to club your unconscious with a musket butt, drag you back to her capital, chop off your head with one swing of her Dahomey Machete, boil the skin off of your decapitated face, and then use your skull to decorate the royal palace.
Created around 1645 by the Dahomey King Ada Honzoo, the Amazons weren’t initially designed to serve as frontal assault shock troops sent in to crush the enemy’s spirits (and skulls) in a frenzied wave of bloodlust fury.
Instead, they started out as a small team of women who specialized in bringing down elephants, and who would go out on organized, efficient pachyderm hunts while the men were out fighting in wars. Eventually, possibly due to a lack of manpower or possibly because of their ruthless efficiency, Ada Honzoo promoted them to his personal bodyguard unit, expanding the unit to 800 women warriors with spears, bows, and war clubs, which in turn grew in size to an elite military unit of over 4,000 warriors.
As a shout-out to their roots, the Amazons chose to honor their heritage by naming their first battalion the Elephant Destroyers. The second battalion, it should be noted, were known as the Reapers – women who ditched those pesky flintlock muskets and instead went to battle armed with a razor-sharp three-foot Dahomey Machete they wielded with two hands.
Theories suggest they started as a corps of elephant hunters who impressed the Dahomey King with their skills while their husbands were away fighting other tribes. A different theory suggests that because women were the only people permitted in the King’s palace with him after dark, they naturally became his bodyguards.
Whichever is true, only the strongest, healthiest, and most courageous women were recruited for the meticulous training that would turn them into battle-hungry killing machines, feared throughout African for more than two centuries.
A French delegation visiting Dahomey in the 1880s reported witnessing an Amazon girl of about sixteen during training. After beheading a prisoner, she wiped the blood from her Dahomey Machete and swallowed it, while her fellow Amazons screamed in frenzied approval.
Only the strongest and most courageous women were recruited into the group which bound the women legally to the king in a vow of chastity. As such, they were disallowed to marry or have children. Some women joined out of their own volition, but others were enrolled to become soldiers by husbands who complained that they were uncontrollable.
These women, called the Ahosi of Dahomey, Mino, or the Dahomey Amazons, were famous for their incredible ability to fight men. From the start, they were trained to be strong, fast, ruthless, and able to withstand great pain. Exercises that resembled a form of gymnastics included jumping over walls covered with thorny acacia branches.
Sent on long 10-day “Hunger Games” style expeditions in the jungle without supplies, only their Dahomey Machete, they became fanatical about battles.
To prove themselves, they had to be twice as tough as the men. Often seen as the last (wo)men standing in battle, unless expressly ordered to retreat by their King, the Dahomey women fought to the death– defeat was never an option.
Joining the group required mercilessness. One recruitment ceremony involved testing if potential soldiers were ruthless enough to throw bound human prisoners of war to their deaths from a fatal height.
COLONIZATION OF DAHOMEY AND THE END OF THE AMAZONS
The N’Nonmiton (our mothers), as they fondly called themselves, often fought to the death unless expressly ordered to retreat by the King. After the Franco-Dahomean Wars, in which many French soldiers died for underestimating the Amazons, the legionnaires wrote about the “incredible courage and audacity” of the Amazons.
Even after French expansion in Africa in the 1890s subdued the Dahomey people, their reign of fear continued. Uniformed French soldiers who took Dahomey women to bed were often found dead in the morning, their throats slit open.
Of the 4,000 Dahomey Amazons under King Behanzin’s command, nearly all of them were killed hurling themselves fearlessly into battle. Only 50 women survived, and most of them, awesomely enough, went to the United States and joined Buffalo Bill’s Wild West Show.
They fought bravely, nobody can deny that battling the French in 24 pitched battles between 1890 and 1894, but ultimately their sword-swinging mayhem was no match for a modern industrial world power with top-of-the-line weaponry.
Their charges were beaten off by intense gunfire, and in hand-to-hand combat, the twenty-inch French rifle bayonets had roughly twice the reach of the Dahomey knives and Dahomey Machetes.
The French conquered Dahomey in January 1894, driving King Behanzin into exile. The group was disbanded in the 20th century as part of the French colonial expansion. Nawi, the last surviving Dahomey Amazon, died in 1979 at the age of 100.
TRIBUTE TO THE AMAZONS
A Dahomean who grew up in Cotonou in the 1930s recalled that he regularly tormented an elderly woman, who used to be an Amazon he and his friends saw shuffling along the road, bent double by tiredness and age. He confided to the French writer Hélène Almeida-Topor that:
one day, one of us throws a stone that hits another stone. The noise resounds, a spark flies. We suddenly saw the old woman straighten up. Her face is transfigured. She begins to march proudly… Reaching a wall, she lies down on her belly and crawls on her elbows to get around it. She thinks she is holding a rifle because abruptly she shoulders and fires, then reloads her imaginary arm and fires again, imitating the sound of a salvo. Then she leaps, pounces on an imaginary enemy, rolls on the ground in furious hand-to-hand combat, flattens the foe. With one hand she seems to pin him to the ground, and with the other stabs him repeatedly. Her cries betray her effort. She makes the gesture of cutting to the quick and stands up brandishing her trophy…. She intones a song of victory and dances: The blood flows, You are dead. The blood flows, We have won. The blood flows, it flows, it flows. The blood flows, The enemy is no more. But suddenly she stops, dazed. Her body bends, hunches, how old she seems, older than before! She walks away with a hesitant step.
She is a former warrior; an adult explains…. The battles ended years ago, but she continues the war in her head.
In 2015, a French street artist, YZ, begun her own campaign to pay tribute to the fierce female fighters of the 19th century. Working in Senegal, south of Dakar, she pastes large-format photograph prints she found in local archives of the warrior women.
While they were also said to be the most feared women to walk the earth, they would also change how women were seen and respected in Africa and beyond.
