Yoruba culture


Distinctive cultural norms prevail in Yorubaland and among the Yoruba people.

Art

Sculpture

The Yoruba are said to be prolific sculptors, famous for their terra cotta works throughout the 12th and 14th century; artists also earnests their capacity in making artwork out of bronze.
Esiẹ Museum is a museum in Esiẹ, Irepodun, Kwara. The museum was the first to be established in Nigeria when it opened in 1945. The museum once housed over a thousand tombstone figures or images representing human beings. It is reputed to have the largest collection of soapstone images in the world. In modern times, the Esie museum has been the center of religious activities and hosts a festival in the month of April every year.

Textile

Weaving is done on different types of looms in order to create hundreds of different patterns. Adire is one of the popular textiles in Yoruba land.

Cuisine

Some common foods native to the Yoruba include moin-moin and akara. Native Yoruba soups include ewedu, , and efo riro. Such soups as okra and egusi have become very popular in Western Nigeria in recent times and, in addition to Amala, a traditional Yoruba fufu made of yam flour, these can be eaten with numerous Nigerian fufu meals, including pounded yam ; lafun, a Nigeria fufu made from cassava; semolina; and garri.
Some dishes are prepared specially for festivities and ceremonies. Jollof rice, fried rice and Ofada rice very common in Nigeria. Other popular dishes include Asaro, Efokore, Ekuru and Aro, stews, corn, cassava, and flours. Some less well known meals and many miscellaneous staples are arrowroot gruel, sweetmeats, fritters and coconut concoctions; and some breads such as yeast bread, rock buns, and palm wine bread. Yoruba cuisine is quite vast and often includes plantains which can be boiled, fried and roasted.

Naming customs

The Yoruba people believe that people live out the meanings of their names. As such, Yoruba people put considerable effort into naming a baby. Their philosophy of naming is conveyed in a common adage, ile ni a n wo, ki a to so omo l'oruko : one must consider the tradition and history of a child's relatives when choosing a name.
Some families have long-standing traditions for naming their children. Such customs are often derived from their profession or religion. For example, a family of hunters could name their baby Ogunbunmi to show their respect to the divinity who gives them metal tools for hunting. Meanwhile, a family that venerates Ifá may name their child Falola.

Naming

Since it is generally believed that names are like spirits which would like to live out their meanings, parents do a thorough search before giving names to their babies. Naming ceremonies are performed with the same meticulous care, generally by the oldest family member. Symbolic of the hopes, expectations and prayers of the parents for the new baby, honey, kola, bitter kola, atare, water, palm oil, sugar, sugar cane, salt, and liquor each have a place and a special meaning in the world-view of the Yoruba. For instance, honey represents sweetness, and the prayer of the parents is that their baby's life will be as sweet as honey.
After the ritual, the child is named and members of the extended family have the honour of also giving a name to the child. The gift of a name comes with gifts of money and clothing. In many cases, the relative will subsequently call the child by the name they give to him or her, so a new baby may thereafter have more than a dozen names.

Preordained name

Some Yoruba believe that a baby may come with pre-destined names. For instance, twins are believed to have natural-birth names. Thus the first to be born of the two is called Taiwo or "Taiye", shortened forms of Taiyewo, meaning the taster of the world. This is to identify the first twin as the one sent by the other one to first go and taste the world. If he/she stays there, it follows that it is not bad, and that would send a signal to the other one to start coming. Hence the second to arrive is named Kehinde or Aina is the one born with the umbilical cord around his or her neck. When a child is conceived with no prior menstruation, he or she is named Ilori. Dada is the child born with locked hair; and Ajayi is the one born face-downwards.
Other natural names include Abiodun,"Abiona" Abidemi or Bidemi i.e the child's father didn't witness his baby's naming ceremony but not dead, maybe he just traveled, Enitan this child might have had any of its parent dead before its birth, Bosede ; Babatunde/Babatunji is the son born to a family where a father has recently passed. This testifies to the belief in reincarnation. Iyabode, Yeside, Yewande, and Yetunde, are female counterparts, names with the same meaning.

Name given at birth

These are names that are not natural with the child at birth but are given on either the seventh day of birth and ninth day of birth. Some Yoruba groups practice ifalomo holding the naming rites on the sixth day. The influence of Islam in Yoruba culture was responsible for the eighth-day naming ceremony. Twin-births when they are male and female are usually named on the eighth day but on the seventh or ninth day if they are same-sex twins. They are given in accordance with significant events at time of birth or with reference to the family tradition as has been mentioned above.
Examples of names given with reference to the family tradition include Ogundiran ; Ayanlowo ; Oyetoso ; Olanrewaju ; Olusegun."ajewole"

Abiku names

The Yoruba believe that some children are born to die. This derives from the phenomenon of the tragic incidents of high rate of infant mortality sometimes afflicting the same family for a long time. When this occurs, the family devises all kinds of method to forestall a recurrence, including giving special names at a new birth. Such names reflect the frustration of the poor parents:
The Yoruba also have pet names or oriki. These are praise names, and they are used to suggest what the child's family background is or to express one's hope for the child: Akanbi- ; Ayinde ; Akande ; Atanda. For females, Aduke, Ayoke, Arike, Atinuke or Abike,"Anike" which come from a longer name meaning we have a crown and it is as delicate as an egg. Ajike

Law

Yoruba law is the legal system of Yorubaland. It is quite intricate, each group and subgroup having a system that varies, but in general, government begins within the immediate family. The next level is the clan, or extended family, with its own head known as a Baálé. This chief will be subject to town chiefs, and these chiefs are usually themselves subject to their Oba, who may or may not be subject to another Oba himself.
Most of what survived of this legal code has been assimilated into the customary laws of the sovereign nations that the Yoruba inhabit.

Linguistics

Yoruba written literature begins with the formation of its grammar published in 1843. The standard language incorporates several features from other dialects.

Wedding

The child that is named will grow to adulthood. The Yoruba culture provides for the upbringing of the child by the extended family. In traditional society, the child is placed with a master of whatever craft the gods specify for him or her. Or he may take to the profession of the father, in the case of a boy, or the mother, in the case of a girl. The parents have the responsibility for his/her socialization into the norms of the larger society, in addition to giving him a means of livelihood. His or her wedding is also the responsibility of the parents.
The wedding ceremony is the climax of a process that starts with courtship. The young man identifies a young woman that he loves. He and his friends seek her out through various means. The young man sends messages of interest to the young woman until such a time that they are close enough to avoid a go-between. Then once they both express mutual love, they let their parents know about their feelings for each other. The man's parents arrange to pay a visit to the prospective bride's parents. Once their consent is secured, the wedding day may be set. Prior to the wedding day, the payment of bride price is arranged. This secures the final consent of the bride's parents, and the wedding day is fixed. Once the day has been fixed through either consultation of the Orishas by a babalawo or the decision of a man of God, the bride and bridegroom are warned to avoid travelling out of town, including to the farm. This is to prevent any mishap. The wedding day is a day of celebration, eating, drinking and dancing for parents, relations, the new husband and wife and their friends and, often, even foes. Marriage is not considered to be only a union of the husband and wife, it is also seen among the Yoruba as the union of the families on both sides.
But before the bride goes to her husbands house, she is escorted by different people i.e. family and friends to the door step of her new home in a ritual called Ekun Iyawo
meaning 'The cry of the new bride', this is to show that she is sad leaving her parents' home and signify her presence in the new home. There she is prayed for and her legs are washed. It is believed that she is washing every bad-luck that she might have brought into her husband's house away. Before she is finally ushered into her house, if she is an adherent of the Yoruba faith, she is given a calabash and is then asked to break it. When it breaks, the number of pieces it is broken into is believed to be the number of children she will give birth to. On the wedding night she and her husband have their first meeting and he is ordinarily expected to find her to be a virgin. If he doesn't, she and her parents are disgraced and may be banished from the village where they live.
While this is the only marital ceremony that is practiced by the more traditional members of the tribe, Christian and Muslim members generally blend it with a church wedding and registry wedding or a nikkah and registry wedding. In their communities, the Yoruba ceremony described above is commonly seen as more of an engagement party than a proper wedding rite.

Music

Music and dance have always been an important part of their culture; used in the many different forms of entertainment.Musical instruments includes Bata, saworo, sekere, gangan etc. Musics varieties include Juju, Fuji etc with artists including King Sunny Ade, Ebenezer Obey, Wasiu Ayinde KWAM 1 etc.

Funeral (Ìsínku)

In Yoruba belief, death is not the end of life; rather, it is a transition from one form of existence to another. The ogberis fear death because it marks the end of an existence that is known and the beginning of one that is unknown. Immortality is the dream of many, as "Eji-ogbe" puts it: Mo dogbogbo orose; Ng ko ku mo; Mo digba oke; Mo duro Gbonin. Reference to hills is found in the saying "Gboningbonin ni t'oke, oke Gboningbonin".
The Yoruba also pray for many blessings, but the most important three are wealth, children and immortality: ire owo; ire omo; ire aiku pari iwa. There is a belief in an afterlife that is a continuation of this life, only in a different setting, and the abode of the dead is usually placed at a place just outside this abode, and is sometimes thought of as separated by a stream. Participation in this afterlife is conditional on the nature of one's life and the nature of one's death. This is the meaning of life: to deliver the message of Olodumare, the Supreme Creator by promoting the good of existence. For it is the wish of the Deity that human beings should promote the good as much as is possible. Hence it is insisted that one has a good capacity for moral uprightness and personhood. Personhood is an achieved state judged by the standard of goodness to self, to the community and to the ancestors. As people say: Keni huwa gbedegbede; keni lee ku pelepele; K'omo eni lee n'owo gbogboro L'eni sin.
The achievement of a good death is an occasion for celebration of the life of the deceased. This falls into several categories. First, children and grand children would celebrate the life of their parent who passed and left a good name for them. Second, the Yoruba are realistic and pragmatic about their attitude to death. They know that one may die at a young age. The important thing is a good life and a good name. As the saying goes: Ki a ku l'omode, ki a fi esin se irele eni; o san ju ki a dagba ki a ma ni adie irana.
It is also believed that ancestors have enormous power to watch over their descendants. Therefore, people make an effort to remember their ancestors on a regular basis. This is ancestor veneration, which some have wrongly labelled ancestor worship. It is believed that the love that exists between a parent and a child here on earth should continue even after death. And since the parent has only ascended to another plane of existence, it should be possible for the link to remain strong.

Philosophy

Yoruba culture consists of the folk/cultural philosophy, the autochthonous religion and folktales. They are embodied in Ifa-Ife Divination, known as the tripartite Book of Enlightenment or the Body of Knowledge in Yorubaland and in Diaspora. Other components of the Book of Knowledge or the Book of Enlightenment are psychology, sociology, mathematics, cosmogony, cosmology, and other areas of human interests.
Yoruba cultural thought is a witness of two epochs. The first epoch is an epoch-making history in mythology and cosmology. This is also an epoch-making history in the oral culture during which time divinity-philosopher Orunmila was the head and a pre-eminent diviner. He pondered the visible and invisible worlds, reminiscing about cosmogony, cosmology, and the mythological creatures in the visible and invisible worlds. Divinity-philosopher Orunmila epitomizes wisdom and idealism. But he is more of a psychologist than a philosopher. He is the cultivator of ambitions and desires, and the interpreter of ori and its destiny. The non-literate world, compelled by the need to survive, impelled by the need to unravel the mysteries of the days and nights made divinity-philosopher Orunmila to cultivate the idea of Divination.
The second epoch is the epoch of metaphysical discourse. This commenced in the 19th century when the land became a literate land through the diligence and pragmatism of Dr. Bishop Ajayi Crowther, the first African Anglican Bishop. He is regarded as the cultivator of modern Yoruba idealism.
The uniqueness of Yoruba thought is that it is mainly narrative in form, explicating and pointing to the knowledge of the causes and nature of things, affecting the corporeal and the spiritual universe and its wellness. Yoruba people have hundreds of aphorisms, folktales, and lore, and they believe that any lore that widens people's horizons and presents food for thought is the beginning of a philosophy.
As it were in the ancient times, Yoruba people always attach philosophical and religious connotations to whatever they produced or created. Hence some of them are referred to as artist-philosophers. This is an accretion to the fact that one can find a sculptor, a weaver, a carver or a potter in every household in Yoruba land.
Despite the fact that the Yoruba cannot detail all their long pedigrees, such as divinity-philosopher Oduduwa, divinity-philosopher Obatala, divinity-philosopher Orunmila, divinity-philosopher Sango, divinity-philosopher Ogun, divinity-philosopher Osun, divinity-philosopher Olokun, divinity-philosopher Oya, divinity-philosopher Esu, divinity-philosopher Ososi, divinity-philosopher Yemoja, divinity-philosopher Sopona, etc., nonetheless it is a fact of truth that they had all impacted the Yoruba people and contributed to the wellness and well-being of the Yoruba society. Without their various contributions, Yoruba land could have been lost in a hay of confusion.
Although religion is often first in Yoruba culture, nonetheless, it is the thought of man that actually leads spiritual consciousness to the creation and the practice of religion. Thus thought/philosophy is antecedent to religion.
Today, the academic and the nonacademic communities are becoming more and more interested in Yoruba culture, its Book of Enlightenment. Thus more and more researches are being carried out on Yoruba cultural thought, as more and more books are being written on it—embossing its mark and advancing its research amongst non-African thinkers such as the political philosophers and political scientists who are beginning to open their doors to other cultures, widening their views.

Yoruba idealism

Idealism in Yoruba-land and for the Yoruba people is equated with the ideal purpose of life, the search for the meaning of life and the yearning for the best in life. Divinity-philosopher Orunmila, the cultivator of Ifa-Ife Divination, is the father of ancient Yoruba Idealism. His idealism has inspired the entire Yoruba people in Africa and in Diaspora, especially those who were stolen during the inhuman slave trade.
Based on the definition of the Yoruba Idealism, which is the search for the meaning of life and the yearning for the best in life, Yoruba Idealism is a kind of Enlightenment Movement in its own right, as every scion in the land endeavors to reach the height or the acme of his idealistic ambition.
Divinity-philosopher Orunmila's idealism ushered in modern idealism that inspired pragmatic Dr. Ajayi Crowther in the 19th century, and late Chief Obafemi Awolowo in the 20th century who succeeded in creating a moral atmosphere for the Yoruba land to thrive, impacting a moral majority to which idealism belongs and from which realism emerges. His leadership philosophy helped him with big ideas. He built the first Radio and TV Houses in Africa. He cultivated the big ideas that led to the building of the first modern stadium in Africa and the first Cocoa House in the world. Generally speaking, Yoruba people are idealists by nature.

Religion (Ẹsín)

The Yoruba are said to be religious people, but they are also pragmatic and tolerant about their religious differences. Whilst many profess the Yoruba school of thought; many more profess other faiths e.g. Christianity, Islam etc.

Language (Èdè)

traditionally speak the Yorùbá language, a member of the Niger–Congo language family. Apart from referring to the aggregate of dialects and their speakers, the term Yoruba is used for the standard, written form of the language.