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The History of Pounded Yam in Ekiti State: A Cultural Heritage Beyond Food

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2 months ago

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Pounded yam holds a sacred place in the heart of Ekiti State, Nigeria. More than a meal, it is a cultural emblem — a symbol of unity, hospitality, and pride deeply rooted in the traditions of the Ekiti people. Known for their strong attachment to yam as both a crop and a cultural symbol, the Ekiti have preserved the art of preparing pounded yam for centuries, passing it down as a cherished legacy from one generation to the next.

Origins and Historical Background

The history of pounded yam in Ekiti is intertwined with the region’s long-standing relationship with yam cultivation, which dates back to precolonial times. Ekiti State, located in the southwestern part of Nigeria, is part of the Yoruba cultural region, where yam has always been regarded as the “king of crops.”

In ancient Ekiti communities, the wealth and social status of an individual were often determined by the size of their yam barn. Yams were not only food but a measure of prosperity and hard work. Festivals such as the New Yam Festival (Odun Ijesu) celebrated the harvest and honored the earth for fertility. From these traditions emerged pounded yam — a dish that became both a daily meal and a ceremonial delicacy.

Cultural Significance

1. A Staple Food and Identity Marker

In Ekiti, pounded yam is not just the most popular food; it is an identity marker. Locals often say, “No Ekiti man without pounded yam.” The dish embodies the essence of the people — resilient, grounded, and proud of their roots.

2. A Symbol of Wealth and Pride

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Historically, the size of a man’s yam barn reflected his social status. During harvest, wealthy farmers displayed their yams publicly, and pounded yam made from these harvests became a source of prestige. Hosting visitors or dignitaries without serving pounded yam was considered disrespectful.

3. A Dish for Celebration

From weddings to naming ceremonies and festivals, pounded yam occupies the center of every Ekiti celebration. It is traditionally served with soups such as egusi, efo riro, or gbegiri, depending on the occasion.

4. A Family and Communal Bond

The preparation of pounded yam traditionally involved more than one person — usually women or young men — taking turns with the pestle while others turned the yam in the mortar. This teamwork made it an act of bonding, laughter, and rhythm — a moment that reinforced family and community ties.

Traditional Preparation

The traditional method of making pounded yam involves boiling peeled yam tubers until soft and then pounding them in a wooden mortar with a pestle until they form a smooth, stretchy dough. In Ekiti, the pestle is usually long, allowing two or more people to pound simultaneously while standing, creating a synchronized rhythm that is both musical and communal.

A unique Ekiti tradition is the belief that “yesterday’s pounded yam” — that is, pounded yam left overnight — tastes better when reheated the next day. This practice has persisted for generations, though its exact origin remains unknown.

Modern Evolution

With modernization, new technologies have emerged to make the process easier. Today, many households use yam pounders, mixers, or blenders to achieve the same smooth texture. Despite this convenience, traditionalists argue that no machine can truly replicate the taste and texture of hand-pounded yam made in a wooden mortar.

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Ekiti State has also recognized the dish’s tourism and economic potential. In recent years, the Ekiti State Council for Arts and Culture announced plans to market pounded yam internationally as part of the state’s cultural export, promoting it as a unique identity of the Ekiti people.

Pounded Yam in Modern Ekiti Life

In Ekiti homes today, pounded yam remains a symbol of family warmth and cultural continuity. It bridges the past and present — served at weddings, royal events, and even in restaurants across Nigeria and the diaspora. To eat pounded yam in Ekiti is to taste history, community, and pride.

The story of pounded yam in Ekiti State is the story of a people who found culture in cuisine. It transcends being a meal to become a medium of identity, honor, and heritage. Whether made with mortar and pestle or electric pounder, pounded yam continues to remind every Ekiti son and daughter of where they come from — a land rich in yam, unity, and cultural dignity.

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Declare Your Lineage – Royal Family Tells Musician KWAM 1 Over His Interest In Becoming Next Awujale Of Ijebuland

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December 7, 2025

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KWAM 1, in a letter dated December 3, 2025, addressed to the chairman of the Fusengbuwa Ruling House in Agunsebi Quarters, Ijebu-Ode, announced his interest in the stool, describing himself as a “bonafide son” of the ruling house.

The Fusengbuwa ruling house of Ijebu-Ode, next in line to produce the new Awujale of Ijebuland, Ogun State, has instructed Fuji musician Wasiu Ayinde, popularly known as KWAM 1, to confirm his family’s royal lineage to validate his membership in the ruling house.

KWAM 1, in a letter dated December 3, 2025, addressed to the chairman of the Fusengbuwa Ruling House in Agunsebi Quarters, Ijebu-Ode, announced his interest in the stool, describing himself as a “bonafide son” of the ruling house.

KWAM 1 also stated that his candidacy aligns with Ijebu customary law and the Ogun State Chieftaincy Laws.

In an interview with Punch, the Chairman of the ruling house and former National President of the Institute of Chartered Accountants of Nigeria, Abdulateef Owoyemi, said only bonafide members of the family would be allowed to participate in the selection process.

Owoyemi explained that KWAM 1, Olori Omooba of Ijebu land and others interested in the stool have been directed to complete the Fusengbuwa ruling house royal lineage data form.

According to him, the form, which requires contenders to trace their genealogy back seven generations, ensures that only genuine princes from the family can participate, thereby blocking “strangers” from claiming the throne.

He said, “The first step for anyone interested in contesting for the Awujale throne is to declare their lineage by filling the standard Fusengbuwa ruling house royal lineage data form. Once confirmed as a legitimate member of the ruling house, they can then apply for the expression of interest form.

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“We have told him, just like everyone else interested in the Awujale throne, that the first step is to declare his lineage. He will do this by completing the royal lineage data form, showing his full name, which parent and grandparent he descends from, and continuing up to seven generations.

“The completed form will be signed and submitted to the head of the ruling house unit of the Fusengbuwa ruling house, who will affirm that he is a genuine member. Only then will the process move forward.”

Owoyemi emphasised that although the application window for the throne officially closed on December 5, KWAM 1 had been given a five-day extension, which would lapse on December 10.

He noted, “We won’t shut anybody out of picking the next Awujale, but we must ensure that you are a legitimate member of Fusengbuwa. Every right comes with responsibilities. For a royal family, everyone must prove their legitimacy by completing the royal lineage data form.

“When we receive the form, we will review it meticulously. If clarification is needed, we will contact the applicant. We welcome men of influence who will use their influence to enhance the throne, not to claim it, ensuring that what truly belongs to our family is preserved.”

Owoyemi explained that the local government has given them 14 days to select candidates, and the ruling house hopes to have a new Awujale by the second or third week of January 2026.

He added, “The local government has given us 14 days to select candidates, which expires on December 18. After that, the kingmakers have seven days to deliberate and choose one candidate, whose name will be forwarded to the governor.

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“Legally, the government then has 21 days to conduct background checks and security clearance, allowing for objections or protests. After this period, the State Executive Council will ratify the nominee, and the governor will announce the next Awujale, after which coronation rites will commence.

“So, combining the candidate selection, kingmakers’ deliberation, and legal objection period, we are looking at around 42 days. Therefore, we expect the next Awujale to emerge between the second and third week of January.”

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VIDEO: I’m Married But Not In My Husband’s House; I Didn’t Have The Experience Of Living Happily Ever After – Singer Shola Allyson Reveals

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December 7, 2025

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While speaking about her love life, the 54-year-old who came into limelight with a love album ‘Eji Owuro’, revealed that she is married but not living with her husband.

Sola Allyson, the popular Nigerian gospel singer, has revealed that she is not currently living with her husband.

The musician made this known in her latest interview on Oyinmomo TV.

While speaking about her love life, the 54-year-old who came into limelight with a love album ‘Eji Owuro’, revealed that she is married but not living with her husband.

Sharing her marital experience, the singer said she has never enjoyed the kind of happiness many people describe.

“I’m married, but I’m not in my husband’s house. We live separately. He in his house and I in mine.”

The interviewer asked: “You sang ‘Eji Owuro’, did you experience genuine love from your husband?

She replied, “We lied before. Those older than us didn’t inform us that it’s tough. They made us believe that so long as you both love each other, you will live happily ever after, but it’s a lie.

“That’s not the experience I have. I didn’t have the experience of living happily ever after. I did all I could to make it work.

“Marriage has been a big challenge. I hear people talk about joy in marriage, but I have never experienced it.”

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VIDEO: Shola Allyson Finally Opens Up, Reveals Why She Does Not Reference Jesus In Her Songs

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8 hours ago

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December 7, 2025

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Recall that Allyson, who is regarded as a gospel singer, was dragged on social media in March 2025 for not directly referencing ‘Jesus’ in all her songs.

Shola Allyson, the renowned Nigerian songstress, has opened up on the real reason she avoids mentioning the name of Jesus in all her songs.

Recall that Allyson, who is regarded as a gospel singer, was dragged on social media in March 2025 for not directly referencing ‘Jesus’ in all her songs.

Reacting to her critics in a post on X, the songstress stated that “No one can bully me into joining their darkness that looks like light because indolent souls find comfort in it”.

Finally revealing her reason for not mentioning Jesus in her songs, Shola Allyson on Saturday during her latest interview on Oyinmomo TV, stated that Jesus did not ask her to do PR for him.

She said “I’m not a religious singer. As I am, I have never introduced myself as a gospel singer. My name is Shola Allyson. I’m a singer”.

Interviewer; “Some people said you don’t mention ‘Jesus’ name’ in all your songs”.

She quickly responded “Jesus did not instruct us to mention his name in songs nor did Jesus ask us to do PR for Him”.

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