The etymology of the word Gèlèdé reveals it’s central concern and it’s ultimate significance. Gè means ‘to soothe, to placate, to pet or coddle,; èlè refers to a woman’s sexual grace and her private parts, those that symbolize women’s secrets and their life-giving power; and dé connotes ‘to soften with care and, gentleness or pamperness. Together the idea convey the significance of Gèlèdé, performances carefully conceived and executed to pay homage to women so that the community may partake of their innate power for their benefits.
Woman are to be respect !!
Most Yoruba myths of origin can be found in the divination narratives knows at Odu Ifa. There are approximately 256 Odu Ifa, each of which contains a number of poems called ese Ifa. A typical ese Ifa is a narrative about a person or animal with a problem and the steps to resolve that problem. An ese Ifa explains the origins of Gelede as beginning with Yemoja, “The Mother of all the orisa and all living things.” Yemoja could not have children and consulted an Ifa oracle, who advised her to offer sacrifices and to dance with wooden images on her head and metal anklets on her feet. After performing this ritual, she became pregnant. Her first child was a boy, nicknamed “Efe” (the humorist); the Efe mask emphasizes song and jests because of the personality of its namesake. Yemoja’s second child was a girl, nicknamed “Gelede” because she was obese like her mother. Also like her mother, Gelede loved dancing.
After getting married themselves, neither Gelede or Efe’s partner could have children. The Ifa oracle suggested they try the same ritual that had worked for their mother. No sooner than Efe and Gelede performed these rituals – dancing with wooden images on their heads and metal anklets on their feet – they started having children. These rituals developed into the Gelede masked dance and was perpetuated by the descendants of Efe and Gelede.
This narrative is one of many stories that explains the origin of Gelede. Another theory states that the beginning of Gelede might be associated with the change from a matriarchal to a patriarchal society.
Although the Gelede ceremony may be staged at any time of the year (to better the lot of an individual, to cleanse the society of pestilence, to induce rain, to enrich human fertility, to enlist the support of supernatural forces and the “powerful mothers” in wartime, and to honor the dead), the most elaborate performance occurs during the annual festival.
Once the exact dates of the festival are fixed, usually through divination, the Iyalase notifies the paramount chief of the community and the important subordinate chiefs. Messages then go out to all members of the Gelede society outside the town or working far away to return home for the celebration.
The festival begins with an all-night concert called efe, which features the Efe male mask, who uses satire to entertain and educate. Given the concern of the Gelede society with peace and social stability, it is not surprising that didactic themes recur in efe songs.
After the efe dance, most of the attendees spend the morning sleeping in preparation for the afternoon dance, which takes place in the marketplace and features pairs of male dancers who perform to fast-paced music with a vigorous beat.
The Gelede ceremony involves carefully choreographed dance, singing and music, and especially drumming. The performances are given by men, wearing masks that feature sculpted images of scenes including animals and people or sewing machines and drums. The pair of men masquerade as women to amuse, please and placate the mothers who are considered very powerful, and who may use their powers for good or destructive purposes. These powers are especially linked to childbirth. The abilities they possess may be activated either consciously or unconsciously.
