Yoruba Concept Research Articles

Intersection of African Indigenous and Christian Ethics in Fanny Crosby's Hymns: Yoruba Cultural Perspective

This study set within the context of Yoruba cultural perspective, explores the complex mantle of African indigenous and Christian ethics embedded in the hymns of Fanny Crosby(1820–1915). Bridging the gap in the literature that have analyzed Crosby'sdeep-rooted work in Christian theology, the author sargue that the ethical values and moral teachings epitomized in her hymns significantly resonates the indigenous ethics of the Yoruba people, one of the major ethnic groups in Nigeria. Through a qualitative analysis of four of Fanny Crosby's hymns, this study identifies thematic counterparts between Crosby's Christian ethics and the Yoruba concepts of "ìtẹŕ íba" (submission), "ojúàánú" (mercy), "ìfẹń iarajin" (commitment), and "ìfẹ"́ (love) which form the philosophy of interpersonal relationships and community life of indigenous people. The methodology of the study combines ethnographic study with the matic and interpretive phenomenological analysis to evaluate the ethical connotation of the sampled hymns that agrees with Yoruba moral values. The findings opined that while Crosby's hymns communicate Christian ethical values, its translation to Yoruba language echoes the indigenous moral imperatives of indigenous people, thereby encouraging a cross-cultural ethical interaction. The study contributes to the broader discourse on intercultural theology and ethics and opens new avenues for investigating the influence of African indigenous thought on Christian practices.

Ethics and Moral Education

This paper discusses the idea of ethics is in relation to the possibility and attainment of moral education. It is informed by the belief that adequate attention to ethical thinking is essential in attaining moral satisfaction and developing the society. The study emphasises the importance of critical moral self- examination and good moral education. It identifies and examines three essential types of ethics in relation to moral self-examination and moral education. It equally examines who a moral agent is and how well the pursuit of self-interest should be understood. Through conceptual clarification, analysis and reflection on certain theoretical views in philosophy, such as the views of Buddha, Socrates, Aristotle and the Yoruba concept of ìwòntúnwònsì, it argues for the expediency of moderation in achieving moral education. It also shows that deficiencies in human conduct limit any human that is not morally educated from leading a morally satisfying life.

Gravitational Force in the Context of African Indigenous Knowledge: Metaphor of Ifá Epistle and Lifecycle Theory

Ifa can be regarded as a compendium of Yoruba culture wherein the entire system of living is encapsulated. One of the major scopes of Ifa is science. And to the Westerners, Africans are devoid of scientific knowledge. Therefore, this study aims to examine Isaac Newton's law of gravitational force, which states that there is a natural force that pushes down whatever is above the surface to the ground around Indigenous Yoruba belief. It is established in Yoruba that: laala to roke, ilelo m bo. . That is, anything that goes up must come down to the ground. This is navigated along Ifa EjiOgbe corpus: Gbogbo wa lagba o kan- Ageing shall tell on all of us, performed by an Ifá priest and scholar, Yemi Elebuubon. Ecological-evolutionary theory, basically on the relation of society to their environment and parts of the society with one another, is adopted. Relevant Ifa corpus, Yoruba sayings, and aphorisms are sources of data. Some elements of the concept of gravitational force are compared around the indigenous Yoruba concept of gravitational force in relation to lifecycle. It is found that there is a relationship between the notion of gravitational force around the cycle. Lifecycle is the process of stages of life for an organism, which usually begins with birth and ends in death. It was found that there is an equivalence of indigenous scientific knowledge and gravitational force in relation to the human lifecycle. The study concludes that indigenous Yoruba science of gravitational force is related to the human lifecycle in their system of living long before the advent of modern science.

The Yoruba Concept of the Okun Omo Iya as a Critique of Martin Buber’s “I-Thou” and the Quest for Environmental Sustainability

This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused several human-induced disasters such as floods. The reckless usage and abuse of the environment is predicated on the domineering tendency of humans towards the environment. Martin Buber, in his existentialist philosophy, argues that humans should treat their relations as “I-Thou” (as subjects) and not as “I-It” (as objects). It follows that humans must be considerate in relating with each other such that fellow humans should not be treated as a means to an end, rather as ends in themselves. Simply put, fellow humans should not be seen as objects that others can either control, dominate, or subdue. However, Buber’s existentialist philosophy is human-centered, as it excludes the non-human entities and as well, failed to explain the relationship that should exist between humans and non-human entities. Hence, the Yoruba concept of okun omo iya will be used as a paradigm to remodel and re-configure the existentialist philosophy of Buber in a way that is environmentally inclusive.

African Metaphysics, Epistemology and a New Logic: A Decolonial Approach to Philosophy, by Jonathan O. Chimakonam and L. Uchenna Ogbonnaya

<i>African Metaphysics, Epistemology and a New Logic: A Decolonial Approach to Philosophy</i>, by Jonathan O. Chimakonam and L. Uchenna Ogbonnaya

A Translation and Literary Analysis of Adebayo Faleti’s Poem: Ojo Ilayefun”

The concept of friendship in the Yorùbá cultural milieu is very germane to their communal life. Suffice to say that there seems to be no human being without, at least, a friend, the major issue usually is how well-grounded such friendship is, especially in times of need. Friendship development among the Yorùbá usually begins during the formative years via social interaction. However, sustaining such friendship through inter-personal relationship, which requires great sacrifices, is the most difficult aspect of it. This essay examines the Yorùbá concept of a mutual acquaintance, as depicted in one of Faleti’s poems titled “Ọjọ Ìláyẹfún.” The essay employs the hermeneutics model to undertake a literary analysis of the poem, which serves as the primary data for the study. By analyzing the representational meanings that are attributed to the concept of friend (òré in Yorùbá, the study shows that the term friendship has many metaphorical meanings in the traditional Yoruba worldview. The study also foregrounds the cultural, metaphorical, and metaphysical meanings of the Yoruba concept of mental imbalance (wèrè) beyond the conventional meaning or common knowledge about it in the Yorùbá socio-cultural milieu. The essay concludes that the Yoruba indigenous system, through several notions and metaphorical expressions about mental malady socially stigmatizes people suffering from such ailment. Mental pictures/images of incurability being rammed the native sub-consciousness, orthodox medicine has proved that it could be managed, suggesting that a lunatic could eventually be reformed, rehabilitated, and re-absorbed into the functionality of society.

Primordial Yoruba Concept of Time and Calendar: The Case of The Aboòrìsàs of Oyo Town

Yoruba people have existed and conducted their affairs based on a concept of time long before their encounter with the West. Though considered unlettered due to absence of early written record, they have observed the passing of time with accuracy as it is all recorded in their oral history that guides their daily life. The adoption of the Gregorian calendar by eighteenth century due to the contact with the west was further implemented by colonization. This led to the indigenization of the Gregorian calendar to the detriment of the cultural understanding of the concept of time. With the progression of technology and the digital world, searches done online reveals the indigenized Gregorian calendar as opposed to the original four-day Yoruba week. Presently, only traditional settings tend to observe the primordial Yoruba concept of time and utilize it as a calendar. The Yoruba Calendar highlights how the people’s understanding of time is translated into their daily lives. Their understanding of time guides not just the days and week but how and when to cultivate and construct. Case study research was conducted to understand how the Aboòrìsàs (traditional worshipers) of Oyo town implement the primordial Yoruba calendar in contemporary period (2) What are its significance to Yoruba Culture and heritage? (3) Why are they not widely in use in Yoruba towns in Nigeria today? Keywords: C alendar, Time, Yoruba Culture DOI: 10.7176/JCSD/67-08 Publication date: June 30 th 2022

Yoruba ontology: Perception of the physical body of the dead and its implications for cadaveric organ transplantation in south-west Nigeria. Yoruba death ontology: implications for organ transplantation

Introduction: The perception of death differs by region, culture, religion, and ethnic group in Nigeria. These differences can affect the consent rate for cadaveric transplantation. Understanding the Yoruba concept of death and approaching families for consent in a culturally sensitive manner may increase family consent to deceased donor organ harvesting. This literature review explores the Yoruba concept of death and organ transplantation.Methods: Three research questions were formulated and a search strategy was drafted by creating a SPIDER (Sample, Phenomenon of Interest, Design, Evaluation, and Research type) logic search grid. Relevant databases were then examined using the search terms, concepts and keywords so generated. The findings of publications retrieved on Yoruba beliefs regarding death were entered into a summary table based on the themes identified in them. These themes served as the basis for the interpretation synthesis.Results: Fifteen of the eighty-five studies identified initially were deemed contextually relevant to the researchquestions and used in the analysis. These sources revealed that death in the Yoruba belief system signifies the dematerialization of the soul and its transformation from earthly existence into a spiritual one. Consequently, the physical body of the deceased is perceived as becoming dust and of little relevance to the afterlife.Conclusion: In the Yoruba worldview, the state of the physical body after death has no relevance to afterlife and reincarnation. However, transplant teams must consider the circumstances of death when asking for consent. When death is viewed positively, success is more likely. Keywords: Yoruba, death, ontology, organ transplantation

Glocalization of Yoruba Omoluwabi Ideology

Omoluwabi, a Yoruba concept of the Ideal persona, is well foregrounded in the Ifa corpus, the full meaning and import of which are either lost or taken for granted. Previous studles have examined the concept of Omoluwabi, inves­tigated its possible source(s) or origin, and explored its philosophy. The pres­ent writer has also been privileged, at different forums, to extend the study's frontiers in different directions, including evolving a home-grown theoretical basis for ideologizing the indigenous Yoruba concept. On each occasion, he has come up with additional exciting findings. The present discourse attempts to stretch the horizon of intellection a little further, such that the theoretical basis for interrogating the Yoruba personality using the Omoluwabi concept is guided by revisionist/historicist assumptions since one is dealing with an all-encompassing philosophical hermeneutic that both defines and engages the sociology of life and llving, the prevalent patterned attitude, and values in the indigenous Yoruba society. "Glocalizatlon," in this context, refers to the extent of the local relevance of pmqluwabl and the possibility of its attaining a higher pedestal of global ideological competitiveness. The paper argues that Omoluwabi remains one great ideology in the Yoruba Ifa knowledge systems practice that possesses a capacity for gauging socially approved human rela­tions of global magnitude; there is a plurality of poetics, not just one. The paper succeeds at, among other things, harnessing and streamlining prevlous find­ings of this writer on Omoluwabi with the current ones, with a view to sharing fundamental cultural information on the subject for the purpose of making it globally acceptable and adaptable. The paper concludes that the Omoluwabi ideology is capable of fostering genuine development, and that its relevance to worldviews, core universal values, and principles naturally compels an acknowl­edgment of its profundity, as well as ensures the possibility of its assuming a pedestal of universal philosophical and ideological mediation in an apparently troubled world, albeit not without some soft challenges.

A Comparative Study of Olodumare, the Yoruba Supreme Being and the Judea-Christian God

This comparative study of Olodumare in Yoruba thought and the Judeo-Christian God reviews the reasons why these two deities from different cul­tures are so often equated, when they are not necessarily so. This paper uses a philosophical-theological method of inquiry that is apt in giving a concise clarification of theological interface between the two religious and cultural be­liefs. It Is not the intention of this paper to argue that the Yoruba concept of 016dumare Is superior to the Christian concept of God. Rather, it is argued that they are not necessarily the same. Finally, the essay establishes that the Yoruba before the advent of Christianity had a philosophical concept of the existence of 016dumare, the Creator of everything that is in the primordial existence and the material world.

Is Modernity Single and Universal?: Olaju and the Multilateral Modernity

This essay confronts two orthodoxies at the heart of the modernity debate. The first is that modernity, which supposedly originated from the West, is a sin­gle and universal historical development. The assumption therefore is that any genuine modernity elsewhere must proceed from aping the structuratlon of western modernity. The second orthodoxy challenges the first, and coalesces around the idea of multiple modernities, which do not share the historical con­tours of western modernity. Yet, these modernities supposedly take their ini­tiatives from the original source in the West. On the contrary, I will argue that these orthodoxies ignore a critical fact of global history: The concept of the modern was shaped and reshaped within a multilateral framework of confron­tations and conflicts amongst cultures and societies, which enabled each soci­ety to creatively respond and adapt itself to the changes it confronted. I will use the Yoruba concept of olaju as a conceptual foil to reconfigure the understand­ing of this multilateral modernity. With olaju, we arrive at the conclusion that both Europe and non-Europe are complicit in the formation and configuration of what it means to be modern. It is only from this premise that the foundation of multiple modernities can properly be erected. It is also from this premise that various societies can take charge of the elements of social change as well as the power and knowledge dynamics involved in it.

Yorùbá Ethics of Interpersonal Relations in Ọbasá’s Poetry

In the context of Yorùba interrelation, every human being is involved with ́ a clearly defined tradition laced with mutual benefits. The custom of human interpersonal relationship and the challenges thereof are critical issues in modern Yorùbá society. The themes of Yorùbá ethics as related to interpersonal relation are prominent in Obasa ̣’s poetry. In this essay, we identify and ́ analyze the ethical themes in Obasa ̣’s poetry and compare the poet’s engagement with the Yorùbá philosophy with a view to establish their relevance to the contemporary Yorùbá society.&#x0D; Wolfgang Iser’s (1996) principle on hermeneutics that “(texts) impacts information to the reader vis-a-vis the reader’s experience” is our model for the analysis of this paper (63). The ethical issues in Obasa’s poetry are anchored ́ to three sociocultural Yoruba concepts: communalism, cultural ideology on salutation, and conflict resolution. Tis paper affirms the poet’s rational reflection on the Yorùbá cultural ideology and pragmatic approach to ethical issues. As I argue in the essay, the poet’s perspectives affirm the basis of Yorùba ethical concepts on communalism and how it portrays human beings ́ as social “animals.”

The Challenge of Genetic Engineering to the Spirituality and Morality of Human Destiny in the Traditional Yoruba Concept of Àdáyébá

With the colossal strides recorded in the arena of Genetic Engineering, conviction in Orí, among traditional Yorùbás, as the bearer of an individual’s destiny and life course among the Yorùbá wanes. Through critical analysis and hermeneutical interpretation, the present study scrutinizes the relation between physiognomy and destiny in traditional Yorùbá idea of Orí. The cumulative traditional Yorùbá allegorical account depicts Òrìṣàńlá as the primordial divinity casting Ara (human body) from clay or sand; Olódùmarè, the Higher God, providing Ẹ̀mí (life-force) and Àjàlá, another primordial divinity, the maker of Orí (destiny) which must be acquired pre-natally. Hence, it seems on first showing, that it is impossible for the Yorùbá, as portrayed in the allegory, to believe in Orí, on one hand and genetically modified individuals on the other hand. As a consequence, this paper proposes to reconstruct a type of Orí acquisition that is consistent with Yorùbá thought system and loyal to the overwhelming and undeniable achievements of Genetic Engineering.

Al-Ghuluwu fi al-amsal al-arabiy

Abstract Al-Ghuluwu fi al-amsal al-arabiy (Postproverbial) is a new trend in modern Arabic studies. It is a way to gain the perceptions of learners of the language into Afro-Arabic and Yoruba cultures in contemporary times. Through the learning of the subject matter, University of Ibadan students of Arabic Language and Literature explore how much common philosophy is shared between postproverbial expressions in Arabic and Yoruba languages. Afro-Arabic postproverbial demonstrates the trends of modernity within the culture. It absorbs and transforms wisdom accumulated over the few years with the experience of students in their various localities. This paper investigates the exposure to postproverbiality in Arabic among the students of Arabic language and literature who are predominantly Yoruba in the University of Ibadan and how the practice of postproverbials transforms their perceptions and values of Yoruba and Afro-Arab cultural concepts. Thus, two questions are raised: to what extent does the use of postproverbials in the Arabic literature course in the University of Ibadan shed light on Yoruba cultural aspects not regularly covered in Arabic Proverbs? How does the use of postproverbials in the Arabic literature course promote a new understanding among the students and make them discover and reassess their values and preferences in the modern time? The theoretical framework of the paper is adopted from A. Raji-Oyelade’s “Postproverbials in Yoruba Culture: A Playful Blasphemy”. The result of this study indicates that students employed their basic knowledge of Arabic language, coupled with their Yoruba cultural background, to re-create a number of postproverbial texts within the context of Arabic culture. It also exhibits their level of consciousness in the modern times.

Religio-philosophical analysis of freewill and determinism in relation to the Yoruba perception of Ori

There is much debate regarding the seeming contradictions and ambivalence in the metaphysical concepts of freewill and determinism. Several interpretations have been given by various African philosophers on what freewill or determinism connote. In this regard, the traditional Yoruba conception of freewill and determinism is replete with contradictions by virtue of their perception of human destiny which is variously chosen by the people. This paper argues that the Yoruba have a two-sided conception of destiny, as something given and unalterable and yet alterable under certain circumstances and conditions. The conception of destiny appears problematic. On the other hand, the Yoruba are regarded as determinist but not fatalist. Thus, it could be argued that the Yoruba could be seen as both freewillers and determinists. It is in this perspective that this paper does a critique of freewill and determinism in relation to Yoruba perception of Ori using a philosophical methodology. Therefore, the paper offers and defends soft determinism as a better alternative to the causal explanatory paradigm among the Yoruba.

Cultural Conception of ‘eniyan l’aso mi’ and the Changing Roles of Family in Social Production of Care for the Elderly in Yoruba Setting

Yoruba conception of “eniyan l’aso mi” meaning “humans are my clothing” represents the deep cultural belief in the importance of having reliable people for support whenever needed. Social production of care is production and distribution of roles and responsibilities in caregiving. Individual household members care for their relatives differently. While this concept of eniyan l’aso mi influences social relationship generally in the Yoruba society it is not clear how this will translate to social production of care for the elderly. Considering the changes in social realities of the elderlies and their families, this study, examined, family care provision for the elderlies living with chronic conditions. Using Symbolic Interactionism and Role Theory for the theoretical analysis, data were generated on familial support for elderly living with diabetes mellitus/cardiovascular diseases. Twenty-four In-Depth Interviews and Twelve Key Informant Interviews were conducted among elderlies and their caregivers selected from the community and Old People’s Home. The generated data was content-analyzed in line with the thematic of the study. Change in residential pattern, rising cost of living, children’s late entrance into marital/family life and disintegration of familial bond were observed factors influencing familial care of the elderly. Furthermore, children were found to be the most reliable source of family support for these elderly; familial support was not only found to be preferred to other sources of support, it was also found to be positively associated with aged quality of life. Although familial support is a key determinant of chronically ill elderlies’ quality of life, measures guaranteeing elderly access to care must be put in place.

Models for truth‐telling in physician‐patient encounters: What can we learn from Yoruba concept of Ooto?

Empirical studies have now established that many patients make clinical decisions based on models other than Anglo American model of truth-telling and patient autonomy. Some scholars also add that current medical ethics frameworks and recent proposals for enhancing communication in health professional-patient relationship have not adequately accommodated these models. In certain clinical contexts where health professional and patients are motivated by significant cultural and religious values, these current frameworks cannot prevent communication breakdown, which can, in turn, jeopardize patient care, cause undue distress to a patient in certain clinical contexts or negatively impact his/her relationship with the community. These empirical studies have now recommended that additional frameworks developed around other models of truth-telling; and which take very seriously significant value-differences which sometimes exist between health professional and patients, as well as patient's cultural/religious values or relational capacities, must be developed. This paper contributes towards the development of one. Specifically, this study proposes a framework for truth-telling developed around African model of truth-telling by drawing insights from the communitarian concept of ootọ́ amongst the Yoruba people of south west Nigeria. I am optimistic that if this model is incorporated into current medical ethics codes and curricula, it will significantly enhance health professional-patient communication.

The Ghosts of Performance Past: Theatre, Gender, Religion and Cultural Memory

This article studies the phenomenon of ghosting in religious performance through an examination of a famous Yoruba actress, Iyabo Ogunsola (Iya Efunsetan). Ogunsola once played the role of a 19th century historical character, Efunsetan Aniwura, on stage at a remarkable period of Yoruba history thus embedding her life and career trajectory with that of the culture. Iya Efunsetan has currently transited to an Aladura church leader and a gospel performer. Building on works by theatre/performance scholars who have studied how previously staged performances haunt the re-enactment of performances in another place, time, and context, I examine the religious aspect of the phenomenon of ghosting as it relates to Ase, Yoruba concept of metaphysical force. While Iya Efunsetan cannot shake off the ghosts of her theatrical past, I note that she mobilizes the Ase of her embodied theatrical history fame to authenticate herself as a religious leader.

Beneficial Coercion in Psychiatric Care: Insights from African Ethico-Cultural System.

There is a 'catch 22' situation about applying coercion in psychiatric care. Autonomous choices undeniably are rights of patients. However, emphasizing rights for a mentally-ill patient could jeopardize the chances of the patient receiving care or endanger the public. Conversely, the beneficial effects of coercion are difficult to predict. Thus, applying coercion in psychiatric care requires delicate balancing of individual-rights, individual well-being and public safety, which has not been achieved by current frameworks. Two current frameworks may be distinguished: the civil liberty approach and the Stone model. Both frameworks are restrictive, and not respectful of human dignity. In a civil liberty approach, individuals who are severely mentally-ill but not dangerous would be denied care because they do not meet the dangerousness threshold or because the use of coercion will not lead to rebirthing of autonomy. This is unsatisfactory. Albeit involuntary interventions such as talk therapies, peer-support etc., may not always lead to rebirthing of autonomy or free patients from mental illness; they can however help to maintain the dignity of each mentally ill patient. In place of these frameworks, this study proposes a new ethical framework for applying coercion in psychiatric care that is respectful of human dignity. Specifically, it draws on insights from the African ethico-cultural system by using the Yoruba concept Omo-olu-iwabi to develop this new framework. This way, the study shows that only a more respectful approach for applying coercion in psychiatric care can lead to the careful balancing of the competing interests of individual's rights, individual's well-being and public safety.

John Hick’s Philosophy of Religious Pluralism in the Context of Traditional Yoruba Religion

This article is an interpretation of John Hick’s philosophy of religious pluralism in the context of traditional Yoruba religion. The ultimate goal of the article is pragmatic, viz. to provide a theoretical basis for peaceful coexistence among different religions in Nigeria. The methods adopted to achieve this objective are hermeneutical/analytical and comparative. Hick’s theory is interpreted and analysed before it is applied to traditional Yoruba theology. His concept of the Transcendent or Ultimate Reality is equated with the Yoruba concept of the Supreme Being or Olodumare. Both Hickean Ultimate Reality and Olodumare are conceived as transcategorial. However, Yoruba divinities are equated with Hick’s personae and impersonae of the Real: like the personae and impersonae of Hickean Ultimate Reality, the divinities are manifestations of Olodumare. This interpretative method can be used to account for differences in the conceptions of the Supreme Being among competing religions in Nigeria, especially Islam and Christianity in their conceptions of God. KeywordsJohn Hick, pluralism, Yoruba, Nigeria, Olodumare, divinities