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Who We Are

The Yoruba homeland is located in west Africa. It stretches from a savanna (grassland) region in the north to a region of tropical rain forests in the south. Most Yoruba live in Nigeria. However there are also some scattered groups in Benin and Togo, small countries to the west of Nigeria. The occupations and living conditions of the Yoruba in the north and south differ sharply.


The Yoruba language belongs to the Congo-Kordofanian language family. Yoruba has many dialects, but its speakers can all understand each other. Yoruba is a tonal language. The same combination of vowels and consonants has different meanings depending on the pitch of the vowels (whether they are pronounced with a high voice or a low voice). For example, the same word, aro , can mean cymbal, indigo dye, lamentation, and granary, depending on intonation. Pele o is "Hello"; Bawo ni? is "How are you?"; and Dada ni is "Fine, thank you."


According to a Yoruba creation myth, the deities (gods) originally lived in the sky with only water below them. Olorun, the Sky God, gave to Orishanla, the God of Whiteness, a chain, a bit of earth in a snail shell, and a five-toed chicken. He told Orishanla to go down and create the earth. Orishanla approached the gate of heaven. He saw some deities having a party and he stopped to greet them. They offered him palm wine and he drank too much and fell asleep. Oduduwa, his younger brother, saw Orishanla sleeping. He took the materials and went to the edge of heaven, accompanied by Chameleon. He let down the chain and they climbed down it. Oduduwa threw the piece of earth on the water and placed the five-toed chicken upon it. The chicken began to scratch the earth, spreading it in all directions. After Chameleon had tested the firmness of the earth, Oduduwa stepped down. A sacred grove is there today.


As many as 20 percent of the Yoruba still practice the traditional religions of their ancestors.
The practice of traditional religion varies from community to community. For example, a deity (god) may be male in one village and female in another. Yoruba traditional religion holds that there is one supreme being and hundreds of orisha, or minor deities. The worshipers of a deity are referred to as his "children."
There are three gods who are available to all. Olorun (Sky God) is the high god, the Creator. One may call on him with prayers or by pouring water on kola nuts on the ground. Eshu (also called Legba by some) is the divine messenger who delivers sacrifices to Olorun after they are placed at his shrine. Everyone prays frequently to this deity. Ifa is the God of Divination, who interprets the wishes of Olorun to mankind. Believers in the Yoruba religion turn to Ifa in times of trouble. Another god, Ogun (god of war, the hunt, and metalworking), is considered one of the most important. In Yoruba courts, people who follow traditional beliefs swear to give truthful testimony by kissing a machete sacred to Ogun.
Shango (also spelled Sango) is the deity that creates thunder. The Yoruba believe that when thunder and lightning strike, Shango has thrown a thunderstone to earth. After a thunderstorm, Yoruba religious leaders search the ground for the thunderstone, which is believed to have special powers. The stones are housed in shrines dedicated to Shango. Shango has four wives, each representing a river in Nigeria.
The Yoruba who practice other religious are divided about evenly between Muslims (followers of Islam) and Christians. Nearly all Yoruba still observe annual festivals and other traditional religious practices.


Local festivals are usually dedicated to individual deities. Yoruba may also celebrate the following holidays, depending on whether they are Christians or Muslims: New Year's Day, January; Eid al-Adha (Feast of Sacrifice), June or July; Easter, March or April; Maulid an-Nabi (Muhammad's birthday); Ramadan, followed by a three-day feast; Nigerian Independence Day (October); Eid al-Fitr ; Christmas (December)


A newborn infant is sprinkled with water to make it cry. No word may be spoken until the infant cries. Also, no one younger than the mother should be present at the birth. The infant then is taken to the backyard. The umbilical cord is bound tightly with thread and then cut. The placenta is buried in the backyard. On the placenta burial spot, the child is bathed with a loofah sponge and rubbed with palm oil. The child is held by the feet and given three shakes to make it strong and brave. After a specified number of days, a naming ceremony is held. Relatives attend and bring small amounts of money. Male and female circumcision are usually performed in the first month.
Marriages are arranged. A man must negotiate with the girl's father. If he is approved he must bring the family a payment called a bride wealth, paid in three installments. Wedding ceremonies begin at the bride's house after dark. There is a feast to which the groom contributes yams. The bride then is taken to the groom's house. There she is washed from foot to knee with an herbal mixture meant to bring her many children. For the first eight days after marriage she divides her time between her husband's and in her parents' compounds. On the ninth day she moves to her husband's home.
Burials are performed by the adult men who are not close relatives but belong to the clan of the deceased. The grave is dug in the floor of the room where the deceased lived. After the burial there is a period of feasting. Many of the rituals associated with burial are intended to ensure that the deceased will be reborn again.


Kinship is the most important relationship for the Yorubas. Best friends are very important as well. A best friend is referred to as "friend not-see-not-sleep." This means that one does not go to sleep without having seen his best friend. When approaching death, a Yoruba shares his last wishes with his best friend.
Also important are clubs that grow out of childhood associations. When a group of young friends starts spending time together, they form a club. They choose a name and invite an older man and woman to serve as advisors. The clubs continue through adulthood. They hold monthly meetings, with the members serving as hosts in turn.


Traditional compounds (which house clans) in Yoruba villages are made up of rectangular courtyards, each with a single entrance. Around each courtyard is an open or a partly enclosed porch. Here the women sit, weave, and cook. Behind this are the rooms of each adult. Today the old compounds are rapidly being replaced by modern bungalows made of cement blocks with corrugated iron roofs. Most Yoruba towns, even small ones, have adequate basic services, including electricity, running water, and paved roads.


Every Yoruba is born into a clan whose members are descended from a common ancestor. Descent is patrilineal—both sons and daughters are born into the clan of their father. Clan members live in a large residential area called a compound. The males are born, married, and buried in it. Females live in the compound of their birth until they marry. Then they go to live with their husbands. The eldest male, or Bale, is the head of the compound. A husband is responsible for settling quarrels within his own family. However, if he is unsuccessful or if an argument involves members of two different families, it is referred to the Bale.
Within the compound, the immediate family consists of a man, his wives, and their children. The Yoruba practice polygyny (having more than one wife). Each wife and her children are considered a sub-family. They have a separate room within the husband's and they share possessions. Each mother cooks for her own children only. A man is expected to treat each wife equally. However, wives compete to gain additional favors for their own children. The father is strict and distant. Often, he sees little of his children. When they are young, children of co-wives play together. However, as they grow older, they usually grow apart because of quarrels over possessions.


Our Mission

•To foster greater understanding, love and unity among the Yoruba Community.

•To promote the general welfare and common good of all members of this Egbé and the Yoruba Community at large.

•To project the altruism, professionalism, industry, creativity, competence and integrity of Yoruba people in South Florida 

•To educate children of Yoruba heritage and their African-American brothers and sisters on the time-honored values and traditions of the Yoruba people and thus generate in them a sense of pride in their rich heritage

•To encourage familiarity with the history of the Yoruba people, their art forms, written and oral traditions, language and dialects

•To document and trumpet the contributions of Yorubas in the diaspora to the socio-economic wholesomeness of South Florida in particular and the United States in general. 

•Working co-cooperatively with organizations of identical goals inside and outside Nigeria to promote peace, stability, justice and unity in the homeland while actively promoting Yoruba values and interest.

More Details


  1.  President
  2.  Vice President
  3.  Secretary
  4.  PRO I
  5.  PRO II
  6.  Chaplain
  7.  Chief Whip
  8.  Financial Secretary
  9.  Treasurer


  1. Deacon Lawrence Adenuga
  2. Dr. Yinka Tella
  3. Mr. Rotimi Salawu
  4.  Deacon Oluwole Alle
  6. Mr Goke Daranijo
  7. Chief Kunle Ajayi
  8. Chief Ola Olaigbe
  9. Mr Julius Adeyiga


  1. president@egbeomooduduwa.org
  2. vicepresident@egbeomooduduwa.org
  3. secretary@egbeomooduduwa.org
  4. proi@egbeomooduduwa.org
  5. proii@egbeomooduduwa.org
  6. chaplain@egbeomooduduwa.org
  7. whip@egbeomooduduwa.org
  8. finsecretary@egbeomooduduwa.org
  9. treasurer@egbeomooduduwa.org