Yoruba Sango Priest’s Costume with Leather & Mirrors, circa 1850
length: 96.5cm, width: 54.5cm (approximately.)
This splendid & well preserved tunic was worn by a Shango priest.
Sango devotion is a very important part of traditional Yoruba spiritual tradition.
The double-sided tunic is of deep-red cotton cloth over-sewn with goat-leather panels in columns of double zig-zags & yellow cotton also in zig-zags.
The top panels are of unembellished goat leather, with shoulder pads on either side.
Each shoulder has a glass mirror insert.
Traditionally, red dye was obtained from bulrush millet and green was from copper and lime juice. Red is a colour that signifies the destructive rage of Sango in his role as the thunder deity.
The tunic is trimmed with printed cotton cloth & the interior is lined with hessian.
All the stitching is by hand.
The Zig-zag patterns evoke lightning and thunder (Richer & Joubert, 2018, p. 148).
Sango was the 4th Alaafin of Oyo Empire.
He defeated the rivalrous Dahomey Kingdom. His army was famed for its skilful cavalry on the battlefield.
However, Shango was also renowned for his unpredictable use of power, and his obsession with magic which often involved invoking thunder. He reigned for only 7 years.
A version of his story say his capital city Oyo-Ile and the royal family were destroyed by severe thunderstorms.
Apparently this was brought about by his misuse of magical powers!
He was devastated by the destruction of his family and his consequent humiliation by his chiefs. He left Oyo and committed suicide in Koso.
However, thunderstorms continued to strike the Oyo Empire.
His chiefs built shrines and deified Sango to appease the thunderstorms.
The shrines were richly adorned with carved wooden effigies.
A festival for Shango is still held once a year in Oyo. During the festival, devotees would dance to the thunderous rhythms of bata drums.
They’d dance with dance wands waved vigorously with violent & threatening gestures to imitate the dangerous powers of Sango: unpredictable, violent, creative & destructive – all at the same time.
The ritual would reach a climax when one of the devotees became possessed by Sango.
The style, provenance & patina of the tunic suggest a dating of circa 1850.
It is in a very good, stable condition. There are minor holes to the upper leather sections but these are relatively insignificant given the age & rarity of the costume.
Overall, the costume has a wonderful patina and an aura of substantial age and wear from ritual use.
Photos of the tunic belong to Michael Backman Ltd. We do not have information on the source of other photos.
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This is Amos Shackleford, 1887-1954, aka The Bread King of Lagos.
Amos Shackleford was a Jamaican. He first came to Lagos in 1913 to work for the Nigerian Railway, living at Ebute Metta.
He returned to Jamaica at the end of his three year contract with Nigerian Railway in 1916.
He returned to Nigeria two years later in 1918 and became head clerk for the Nigerian firm of S. Thomas and Co.
The firm S. Thomas & Co was owned by PJC Thomas one of the leading Nigerian businessman of his time, and the first president of the Lagos Chamber of Commerce.
Shackleflord with his wife later set up a bakery that produced bread under the brand Shackleford Bread.
It is from this that he earned his monicker, Bread King of Lagos.
Shackleford Bread became successful & soon expanded to other Nigerian cities & into the Gold Coast (Ghana).
The announcement of the death of Bode Agusto at 68, today brings to mind his Afro Brazilian Muslim heritage.
He is the grandson of the Imam Lawal Basil Agusto 1885-1971.
We pay tribute to the illustrious Bode Agusto as we recall the life of his equally illustrious grandfather.
Imam Basil Agusto QC was the son of a Muslim Brazilian returnees of Lagos island.
His family was one of many Afro-Brazilian Muslim families such as Salvador, Yahaya Tokunboh, Tiamiyu Savage, Jubril Martin, Gomez, Da Silva & Pedro families.
His father was Abubakre Joao Agusto, alias Taiyese of Popo Aguda.
After early Koranic education, L. B. Agusto enrolled in primary school & subsequently attended St. Gregory’s College.
After Greg’s, he took a part-time job as a teacher at Muslim Secondary School Lagos.
In 1854 Chief Ogunbona, Balogun of Ikija, generalissimo of the Egba & patron of the Christian mission threw a European style dinner party for all the Europeans & missionaries in Abeokuta.
It was to settle some very difficult problems between Christians & traditionalists.
In 1854, Christianity was just about a decade among the Egba, so there was still issues.
The following are two accounts by two of the invitees, one focusing on the setting and the other Ogunbona’ speech.
As found in Religious Encounter & the Making of the Yoruba, By J.D.Y Peel.
1. Thirteen sat down to table, Ogunbona* being flanked by Chief Sagbua & Basorun Somoye** on one side, and Mrs Townsend, to carve the meat, on the other; and the meal was witnessed by thirteen friends and retainers of each chief.
The Lisa of Lagos, Chief Joseph Kosoniola Randle 1909–1956.
"The Chef de Mission of the Ceylonese team to the 1956 Melbourne Olympic Games, Mr J Grere (right) hands a caddy of Ceylon tea to the Chef de Mission of Nigerian team, Chief JK Randle.”
📷: National Archives Australia
Chief JK Randle II the son of Dr. John Kehinde Randle, physician & sports philanthropist, was also a keen sportsman & supporter.
He was the first captain of the Zik’s Sports Club, private members club in Lagos.
He is the father of well known accountant, Bashorun JK Randle III.
Sadly, he took ill on the return flight from the 1956 games & died aged 47, in hospital in Lagos, shortly after landing.
A few years later, a group of friends of his raised funds and put up the JK Randle Hall in Onikan, in his memory.
He started as an Education Officer in the Colonial Service; his choice of posting was to Nigeria.
He landed Marina , Lagos, on the on the 4th September 1950.
His first posting was to the Provincial Education Office, Abeokuta, where he served under Mr. J.M.M.Osimosu.
By April 1951, he made his first appearance in Government College Ibadan, for one term on relief duties!
A major posting later came as Provincial Education Officer, Oyo, during which time he worked on the Universal Free Primary Education Policy of the Action Group Government.
In May 1959 he reported on promotion, as Principal of Government College Ibadan.