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Olomola Isola. Contradictions in Yoruba folk beliefs concerning post-life existence : the ado example. In: Journal des africanistes , , tome 58, fascicule 1. My interest in folk beliefs abouts posthumous existence began more than twenty years ago. This paper turns a searchlight on the beliefs of Ado, an Ekiti- Yoruba people, concerning after-like existence and the contradictions inherent in their local beliefs.

The Ekiti is the largest sub-ethnic division in eastern Yorubaland.

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While it could seem logical for subjects of identifiable British and French West African states to intermingle freely, at least, on the bases of their respective; shared colonial experiences, the established precolonial mode of interaction has ostensibly outwitted such contemporary cleavages in most instances. The specific relevance of trans-border ethnic network in constructing a tenable identity for Ejigbo-Yoruba migrants within Ivorian social space is explored.

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Yoruba dating

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4 The date of foundation of the Ilê Iyá Nassô is uncertain. Some authors speculate it could be the en () 4In religious circles and in Bahian society at large it is.

Regular interaction with the gods is supposed to bring fortune to the religious group and to defend it against misfortune. Each of these groups of African deities are usually praised in the corresponding ritual language Yoruba, Gbe and Bantu-derived dialectal forms and has its own ritual particularities drum rhythms, dances, food offerings, etc. A recent survey conducted in Salvador Mott and Cerqueira , p.

To a great extent this Ketu predominance is due to the social visibility and prestige of three particular cult houses. I argue that at this early post-abolition stage the Yoruba promotion was mainly due to the agency of local religious leaders combined with the critical influence of transatlantic travelers, all part of the tangled web of politics of prestige and legitimacy within the Bahian Black community. Continuing with the African tradition whereby collective identity was built around the worship of particular spiritual entities, in Brazil too, despite the disintegration of kinship corporations or may be because of it , religious activities allowed for the reshaping of new communal identities.

This case would also demonstrate how cultural influence is not necessarily related to demographics. This perception was reproduced by Edison Carneiro , p. Decades later, in , still led by her African founder, tia Julia, and her daughter Pulcheria, Gantois continued to garner the attention of the Afro-Bahian community with feasts that attracted enormous crowds 7.

Since the law that declared free all children henceforth born of slave mothers, slavery had entered a gradual decline, especially in the cities.

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Mailcode D Austin, Texas, General Inquiries: Yoruba Studies. These groups were concerned about the absence of instruction in indigenous African languages at UT. The ASA students circulated petitions, consulted with faculty, met with administrators and, as a result of their hard work, the Yoruba Studies Program was born in When Dr. Alao returned to OAU, Dr.

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The documented history of the Yoruba people begins with the Oyo Empire , which became dominant in the early 17th century. The older traditions of the formerly dominant Ile-Ife kingdom are largely oral in nature. The history of the Yoruba people begins in Ile-Ife. This kingdom was founded by the deities Oduduwa and Obatala , who are believed to have created the world. Oduduwa was the first divine king of the Yoruba people, and Obatala fashioned the first human beings out of clay.

It is said the Yoruba people believe that their civilization began at Ile-Ife where the gods descended to earth.

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Aribidesi Usman and Toyin Falola: The Yoruba from Prehistory to the Present

The book has 20 chapters assembled into six parts which, following an introductory chapter, largely trace a chronology of Yoruba history and culture. Chapter 1 Geography and Society sets the stage for what constitutes the Yoruba. In Chapter 2 Prehistory and Protohistory , the authors employ periodization terminologies such as Prehistory, Protohistory, Medieval, and Classical periods.

However, other early iron working sites in Yorubaland are not cited to support this statement. The description of Early Settlement Development AD — is probably based mostly on oral historical sources and on limited archaeological evidence.

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Jump to navigation. It is the iconography, however, that indicates the tunic belonged to an oba, or king. Near the shoulders and nestled beneath the crowns, pairs of animal horns, represented as red cones, are thought to be filled with materials that enable an oba to speak with authority. Inherently serial, beads have long symbolized continuity, unity, and regeneration.

This garment was painstakingly composed by a bead artist who first threaded strands of beads and then sewed them onto a cloth foundation. Numerous repairs suggest that the tunic was valued and cared for over an extended period; however, the repairs can also make dating a particular challenge. When dating Yoruba beaded textiles, the prevailing understanding among experts is that beads became larger and brighter over time.

Here, the presence around the neck of rare, locally produced jasper beads and the abundance of the tiniest seed beads signal an early creation date, likely the early twentieth century or the late nineteenth century. Yoruba artist, Nigeria: Tunic, late 19th—early 20th century. Glass and stone beads, fabric, and thread, approx. Photo: Bruce M.

Yoruba Studies

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Africa maintains the longest history of such traditions dating from the writings of Khun-anup and Ptahhotep. The Yoruba of Nigeria have developed an extensive​.

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