It is certain that specialists on the Yoruba religion presented various models of Yoruba religion. The researcher will only cite the following scholars who are authorities on Yoruba religion. Johnson (1921), Peel (1968), Lucas (1948),Fadipe(1970),Idowu(1962), Shorter(1975) and Awolalu (1979)were the early authorities in Yoruba religion. Some recent writers on Yoruba religion are also used in this work. They include Adewale (1988), Oduyoye (2008), Omoleye(2005), Oborji (2005), Olurode and Olusanya(2010) and Etuk (2002). These authors are used because of their major contributions to the Yoruba religion, critical analysis of their work and their relevance to this study. The authors are also cited to support or to compare the researcher’s argument on Yoruba religion as means of linking the spiritual and physical worlds; and to link the Yoruba societal behavior to the spirit word.
Table of Contents
1. Introduction
2. Debate on Olodumare
3. God - Olodumare
3.1 Olodumare as a King
3.2 Olodumare as the Creator
3.3 God as a Judge
3.4 God as the Controller
4. Divinities
5. Spirits
6. Ancestor
7. Universe
8. Magic, Power and Medicine
9. The Yoruba Concept of Morality
10. Selected Yoruba Myths
10.1 Myth on the origin of man
10.2 Myth on Human Destiny
10.3 Myth on Man's Alienation
10.4 The Yoruba Myth of the Origin of Diseases
10.5 Myth of Osun Oshogbo
10.6 Myth of Ela: an expression of Yoruba Christology
10.7 Yoruba Myth of Productivity
Objectives and Topics
This work aims to examine the spiritual heritage of the Yoruba people, specifically focusing on the relationship between their traditional religious beliefs—such as the concept of Olodumare, divinities, spirits, and ancestors—and the reality of their societal behavior and modern life challenges.
- The theological understanding and attributes of Olodumare.
- The role and classification of divinities, spirits, and ancestors in Yoruba life.
- The integration of magic, medicine, and power in addressing human needs and existential fears.
- The Yoruban concept of morality (Iwa) and its ontological link to destiny (Ori).
- An analysis of significant Yoruba myths, including origins of man, alienation, and productivity.
Excerpt from the Book
God as the Controller
As pointed out, Eleda created the universe through Orisa-nla, the arch-divinity; so the Yoruba strongly affirm that Olodumare controls and maintains the universe He has created. The Yoruba believe that the sun, the moon and the stars are under the control of Olodumare. Spirits, ancestors and divinities are created and controlled by Him. Olodumare did not only create them to be His messengers, but also use them to maintain orderliness in the universe.
According to the Yoruba myth of the revolt of the one thousand and seven hundred (1700) divinities, some divinities wanted to be self-governing as well as to control the universe. They did not want to be responsible to Olodumare. They asked Olodumare to allow them to control the universe for sixteen (16) years without taking orders from Him. Olodumare advised them to rule the universe for sixteen (16) days as an experiment. They all agreed with joy and pride. Immediately they left, Olodumare who has the absolute control of the universe switched off the machinery of the universe and the whole universe started to work contrary to its original course. These divinities tried to put everything in order, but all their labors were in vain. They found the universe ungovernable. Hence, within eight (8) days, they failed woefully. They realized their folly and came back to their senses. They went back to Olodumare and asked for forgiveness. Olodumare forgave them and switched on the machinery of the universe and everything began to work normally. This myth reveals the supremacy of Olodumare over everything He created.
Summary of Chapters
Introduction: Provides a contextual overview of Yoruba religious authority, emphasizing the pragmatic nature of the religion and the researcher's focus on linking spiritual beliefs to societal behavior.
Debate on Olodumare: Discusses the scholarly tension between 'devout' and 'de-Hellenist' schools of thought regarding the nature and origin of monotheism in Yoruba religion.
God - Olodumare: Analyzes the theological attributes of Olodumare as King, Creator, Judge, and Controller of the universe, highlighting how societal structures inform their theology.
Divinities: Details the role of Orisa as ministers of Olodumare and intermediaries, classified into primordial, deified, and personified categories.
Spirits: Explores the prominent role of spirits in Yoruba belief, distinguishing between benevolent and malevolent entities and their influence on daily life.
Ancestor: Examines the veneration of ancestors as the 'living dead' and their vital roles as mediators, guardians, and enforcers of societal laws.
Universe: Describes the cosmological worldview, where the invisible (orun) and visible (aye) worlds interact, framing the universe as a perennial battlefield.
Magic, Power and Medicine: Investigates the Yoruban quest for power (agbara), defining magic as a tool for protecting life and attaining success amidst existential fears.
The Yoruba Concept of Morality: Outlines the ethical framework of the Yoruba, linking character (Iwa) and destiny (Ori) to the source of all morality, Olodumare.
Selected Yoruba Myths: Presents and interprets core myths regarding origins, destiny, alienation, and productivity to demonstrate the interplay between the physical and spiritual realms.
Keywords
Yoruba religion, Olodumare, Orisa, Ancestors, Spirits, Magic, Morality, Iwa, Ori, Cosmology, Mythology, Divination, Traditional religion, Power, African theology.
Frequently Asked Questions
What is the core focus of this publication?
The work provides a comprehensive analysis of the Yoruba spiritual heritage, exploring how traditional beliefs concerning God, divinities, spirits, and ancestors shape the daily lives and moral conduct of the Yoruba people.
What are the primary thematic pillars?
The themes include the nature of Olodumare, the classification and role of divinities, the importance of ancestors, the practice of magic and medicine, and the fundamental concept of morality rooted in character and destiny.
What is the primary research objective?
The objective is to explain the link between the Yoruba spiritual world and their societal behavior, demonstrating that traditional beliefs continue to influence people even in the contemporary world.
Which methodology is employed in this work?
The author uses a descriptive and analytical approach, drawing from various authorities on Yoruba religion, theological discourse, and cultural mythology to substantiate the arguments.
What is discussed in the main body of the text?
The main body covers the attributes of Olodumare, the structure of divinities and spirits, the role of ancestors in community life, the function of magic in a changing society, and an examination of significant Yoruba myths.
What key terms best describe this research?
The work is characterized by terms such as Yoruba spirituality, Olodumare, ancestor veneration, Orisa, traditional ethics, and ontological destiny.
How does the work explain the Yoruba view of magic?
The text portrays magic not necessarily as evil, but as a practical, constant manipulation of spiritual forces to address human needs, fears, and the desire for prosperity.
What is the significance of "Iwa" in Yoruba morality?
Iwa (character) is regarded as the essence of being and the most significant moral value; it is believed to be a gift from Olodumare that must be cultivated alongside hard work to ensure success.
How do the myths of "alienation" and "origin of diseases" shape Yoruba beliefs?
These myths serve to establish that there was a time of cordial interaction between God and man, and that current human suffering or distance from the divine is a result of human disobedience, not divine absence.
- Arbeit zitieren
- Blessing Adegoke (Autor:in), 2010, The Spiritual Heritage of the Yoruba, München, GRIN Verlag, https://www.grin.com/document/195980
