REL 612 AFRICAN TRADITIONAL RELIGIONS: AN AREA STUDY

THE CONCEPT OF MANAMONG THE YORUBA OF SOUTH WEST OF NIGERIA WITH A PICTURESQUE ILLUSTRATION

BY

OJO, JOHN OLAKUNLE ARP/11/12/H/3010

SUBMITTED TO

PROF. E.O.BABALOLA & Dr. Adeniyi

Department Of Religious Studies Obafemi Awolowo University Ile-Ife Osun State

MAY 2012
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Introduction Man has often being referred to as higher animal and as such, he is a complex organism. The complexity of man is seeing not only in his composition, but in his makeup, nature, belief, philosophy, ideas and intelligence. No wonder it is difficult if not impossible to understand man fully. The idea of understanding man is not new, just as modern science seeks to understand and explain the nature of man, the African traditional religion also seeks to understand and explain the nature of man. Unfortunately, there is no consensus about the understanding and nature of man. Each tribe, people group, region, science and religion understands man differently. Therefore, it may be difficult if not impossible to examine various beliefs and understanding of the concept of man in all religions of the world or across various ethnic groups of the world. However, we can limit ourselves to our close environment. So what then is the understanding of the concept of man among the Yoruba of South west of Nigeria? The goal of this write up is to examine the Yoruba concept of man in a picturesque manner. The Yoruba and their Religion The Yoruba constitute one of the major ethnic groups of modern Nigeria and they effectively occupy the whole of Ogun, Ondo, Oyo, Ekiti, Lagos and a substantial part of Kwara State.1Apart from Nigeria, they we can also found them in other part of the world such as in Republic of Benin, Togo, and Ghana in West Africa, the West-India and South Africa. There is also a thriving Yoruba culture in South America and the Caribbean, especially Brazil and Cuba.2 This population speaks numerous dialects of the same generic language called Yoruba; and practices similar cultures and subscribes to similar systems of thought.3 The Yoruba are traditionally followers of African Traditional Religion, although in the present time, many Yoruba are now followers of Christianity and Islamic religion. The Concept of Man among the Yoruba The practice of African Traditional Religion has greatly influenced the Yorubas understanding of the concept of man. The Yoruba word for man is Eniyan. The word Eniyan or man is a generic term for both male and female genders among the Yoruba. However, in a more specific way, Okunrin is the masculine gender among the Yoruba while the feminine gender is called Obinrin. It is belief among the Yoruba that the male gender, Okunrin is physically stronger and powerful than the female gender, Obinrin. Hence, it is belief that the physical structure of a male gender is made up of nine (9) bones while that of a woman is made up of seven (7)

Atanda, J.A. An Introduction to Yoruba History, Ibadan: Ibadan University Press, 1980, p.1 Oladele Abiodun Balogun, The Concepts of Ori and Human Destiny in Traditional Yoruba Thought: A SoftDeterministic Interpretation. Nordic Journal of African Studies 16(1): 116130 (2007), p.116 3 Babasehinde A. Ademuleya, The Concept of Ori in the Traditional Yoruba Visual Representation of Human Figures, Nordic Journal of African Studies 16(2): 212220 (2007), p.212
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bones.4 Because of this belief, certain works, activities and occupation are reserved exclusively for man who is regarded as stronger. For example, climbing of trees and tapping of palm wine is exclusively reserved for men, while domestic works such as cooking, washing, sweeping and carrying of baby is reserved for women. Nevertheless, in some exceptional cases, there are some women who are physically strong like men, such women are usually called Obinrin bi Okunrin (women like men, Iron women), yet they are still regarded as women. In addition, it is belief that since women are not physically strong like their men counterpart, they are generally more kind and gentle and less wicked than men, especially since they are expected to be mothers abiyamo. Furthermore, because of this belief, there are certain activities that a female should not engage in, in fact, some activities are regarded as a taboo for any woman to engage in. For example, it is forbidden for anyone woman to be involved in Oro cult. It is often said, awo egungun lobinrin le mo, Obinrin to ba foju kan oro, oro agbe lo meaning, it is only the cult of masquerade a woman can know, any woman who sees oro, will be dealt with by oro. Women are also forbidden to do certain things at certain times. For example, women are not allow to do certain things like touching certain leaves or charms while menstruating, it is belief that such medicine could lose their potency. Women are not expected to urinate standing up or walking like men. Again, some names are exclusively given or reserved for particular gender based on their expected function. For example, some Oriki (praise names) name, such as Asunle, Agbeke, Ajile, Apeke, Ayinke are reserved for female because of their expected role in giving birth to babies, while it is males that bear such names as Akinmolu, Akinola, Akanni, Ayinla. However, in some Yoruba tribes, a man can still bear names meant for women. For example among the Ijebus, a man can bear Aina, which is womens name. Creation of Man The Yoruba believe that God created man (both male and female). According to Idowu, Man is the dominant force among all created, visible forces. His force, his life, his fullness of being consist in his participation to a greater or less extent in the force of God. He went on to say that Man is one of these resultant living forces created, maintained and developed by the vital, creative influence of God.5Man is believed to have two nature, the material nature which is physical and visible. The physical is called the ara (body) and consist of parts such as the head ori, neck orun, trunk - iyoku ara and extremities apa and ese. The outer covering of the body consist of the skin awo, and its necessary appurtenances, hair irun and nails eekanna.6According to Ademuleya, These body parts, together with the flesh and bones covered by the skin constitute an aspect of the human entity which is perceptible to our senses and described analytically in anatomical terms.7. The Yoruba believes that since these physical
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Although, this claim cannot be subjected to anatomical or physiological verification and at the same time, it cannot be dismissed with a wave of hand. In an interview conducted with a Yoruba Octogenarian man, Pa Samuel Kukoyi on 25/05/2012 at Surulere, Lagos, he confirmed the idea. 5 E. Bolaji Idowu, Olodumare:God in Yoruba Belief, Longmans 1962, p.44 6 Babasehinde A. Ademuleya, p.213 7 Ibid.

parts are visible, they help in recognizing and identifying each individual person. Moreover, the physical parts should be properly taken care because they believe that ba serin lase ko ni You are noticed the way you appears. The physical body can be cared for by eating good food, wearing good cloth and the use of medication. However, they hold the belief that the physical parts are mortal; hence, they are susceptible to decay, deterioration, pain, sickness and diseases. Hence, man can die physically. When man dies, the physical parts decay and turn to dust. The Yoruba also believe that man is composed of blood and water. The blood is transmitted through the male during copulation; thus, the Yoruba society is patrilineal. According to Quarcoopome, The blood provides the link between one generation and another and between a man and his lineage, clan and tribe. It is the blood, which makes a man a member or citizen of his society and determines his right of inheritance. The blood is also the principle of life.8 The Spiritual Nature of Man The second nature of man is immaterial; therefore, it is not visible to the human eyes. This immaterial part includes okan (heart)9, emi (breath), emi (soul or spirit) and ori (inner head). These parts (spirit, breath, heart and soul) are the spiritual part of man. Quarcoopome observed that they are the vital principle, the life force that makes a person a living being. They accompany man in life and unlike the body which decays in the ground, the soul, spirit and breath leave the body at death.10 The aforementioned parts are thus the immortal part of man; they remain with man permanently while on the earth. Okan describes a mans nature or character. A courageous man is said to be eni to ni okan (he who has heart). Emi is the breath, which every man breathes in and out, when the breath ceases, a man dies. Emi (spirit) is the life force, it does not die, and it leaves the body at death and goes back to the Creator- Eleda to give an account of how individuals person have lived his or her life. However, Quarcoopome argued that it can reincarnate in offspring and that it is an impersonal principle of descent and heredity.11 Ori on the other hand is a complex concept. According to Awolalu, It is the physical head as well as that force that is responsible for controlling ones being.12 He went further to affirm that when Yoruba speak of Ori they mean something more than the physical head. They are referring to the personality-soul, which is believed to be capable of ruling, controlling and guiding the life and activities of man.13 Quarcoopome also shares this view when he maintained that Ori is the essence of being, the inner person that guides mans activities in life. 14 Ori guides, guards, protects, empowers, wards off evil and brings fortune. The Ori is also called inner head Ori inu or the alter ego or guardian spirit. A fortunate person is often called Olori rere(good head) while an unfortunate person is called Olori buruku (bad head). The inner head
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T.N.O. Quarcoopome, West African Traditional Religion, African Universities Press: Ibadan, 1987, p.99 This is not the same with the heart that pumps blood, which is visible. This heart is invisible, it reveals mans nature or character, and hence a man can be described as courageous o lokan. 10 . T. N.O. Quarcoopome, West African Traditional Religion, p.99 11 Ibid. 12 J. Omosade Awolalu, Yoruba Beliefs and Sacrificial Rites, Longman: London, 1979, p.9 13 Ibid. 14 T. N.O. Quarcoopome, p.99

is also believed to be that element in man, which receives destiny from God. According to Idowu, The choice of Orimade by an individual determines what sort of life he/she would lead and it is believed that the ultimate meaning of important events in the individuals life are to be understood in terms of Oris choice.15 The Yoruba believe that because of the enormous important Ori, it should be worship and not the gods (Ori la ba bo ki a fi Orisa si le) it is head we should sacrificed and not the gods. Conclusion It can be said that the Yoruba has a holistic view of man..Yoruba view of man is quite different from Science or Western view of man. For example, while Science sees man as higher animal, the Yoruba did not hold such a view; to them there is clear distinction between man and animal. The Yoruba sees man as both a physical as well as a spiritual being. Man is made up of both material and immaterial. And according to Quarcoopome, The physical part determines his ancestry and right of inheritance, whilst the spiritual part links him to God. The spiritual part is immortal and connected with the destiny of man.16This shows that the Yoruba fully understand man and its essence. This full understanding also helps in assigning roles to each gender. The Yoruba has a good understanding of man, which is quite revealing and commendable.

BIBLIOGRAPHY Atanda, J.A. An Introduction to Yoruba History, Ibadan: Ibadan University Press, 1980 Ademuleya A. Babasehinde, The Concept of Ori in the Traditional Yoruba Visual Representation of Human Figures, Nordic Journal of African Studies 16(2), (2007) Awolalu J. Omosade, Yoruba Beliefs and Sacrificial Rites, London: Longman, 1979 Balogun O Abiodun, The Concepts of Ori and Human Destiny in Traditional Yoruba Thought: A Soft-Deterministic Interpretation. Nordic Journal of African Studies 16(1),(2007) Idowu E. Bolaji, Olodumare:God in Yoruba Belief, London: Longman, 1962 Idowu E. Bolaji, African Tradional Religion: A definition, London: SCM Press, 1973 Quarcoopome T.N.O., West African Traditional Religion, Ibadan: African Universities Press, 1987

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E. Bolaji Idowu, Olodumare:God in Yoruba Belief, p.170 T. N.O. Quarcoopome, p.98