Yoruba culture
The non-literate world, compelled by the need to survive, impelled by the need to unravel the mysteries of the days and nights, made Orunmila to cultivate the idea of Divination.
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.
His (divine) idealism has inspired the entire Yoruba people in Africa and in the diaspora, especially those who were stolen (to the Americas and the West Indies) during the inhuman slave trade.
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.
The Yoruba are said to be prolific sculptors,[6] famous for their terra cotta works throughout the 12th, 13th and 14th centuries; artists have also made artwork out of bronze.
[9] In modern times, the Esie museum has been the center of religious activities and host a festival in the month of April every year.
Numerous Nigerian meals, including pounded yam (locally referred to as iyan); lafun, a Nigeria fufu made from cassava; semolina; and garri (eba).
For example, a family of hunters could name their baby Ogunbunmi (Ogun favors me with this) to show their respect to the divinity who gives them metal tools for hunting.
Iyabode, Yeside, Yewande, and Yetunde, ("mother has come back") are female counterparts, names with the same meaning.
This is derived 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 various methods to forestall a recurrence, including giving special names at a new birth.
Money spraying symbolizes a showering of happiness, good fortune, and a display of the guest's affection for the couple at a wedding ceremony.
Guests walk in in turns or more recently encircle the couple on the dance floor and come forward, placing bills on the couple's forehead, allowing them to “rain down.” As the money is sprayed, 'collectors’ take the cash from the floor and place it in bags for the couple.” In the mid 40s, the culture was absorbed by other ethnic groups and tribes who had moved into the Yoruba region of Nigeria.
Money is now sprayed at weddings, house warmings, thanksgiving, etc across Yorubaland as a good gesture for the celebrants by the attendees.
An important insight into the pre-colonial view of women can be gained through a review of the central figures of Yoruba myth.
[28] She is one of the most popular deities, and is known by multiple names, including La Sirene, and Yemaya by adherents in Cuba and other parts of the Caribbean.
Nevertheless, the essence of the myth maintains that in his mortal life, King Shango ruled the kingdom of Oyo during a period of great battles and conquest.
[30] According to the oral tradition, when the Orishas were sent by the Supreme Creator to put the newly created world in order, they were faced with a massive, unfathomable forest which blocked their sight and their access.
Ogun then retreated to the inside of a mountain and, after gathering the necessary materials, created iron, from which he was able to fashion suitable tools and clear away the indomitable forest.
Yorùbá language does not include distinct gender-based pronouns, therefore, Yoruba culture is not as linguistically dichotomized in regards to gender as many Western societies are.
Rather, the existence of gender distinctions pertaining to societal roles and expectations can be attributed to mythology, with female and male principles represented differently.
As seen in a Yoruba framework, marriage is first and foremost a union between families with the goal of childbearing rather than a romantic contract between two individuals.
The Aboke ‘Badan maintain feminine hairstyles and occasionally dress as women for cultural rites and in the presence of other priests or chiefs.
Some acceptable prevention tools are sarun domi and aseje, both of which are traditionally made concoction meant to turn disease into water for the body.
[37] Among subjects of a research study on the sexual health of Yoruba elders, it was found that 71% of participants were Muslim, most were in polygynous relationship, had no formal education, and were retired.
[38] The stigma, shame, lack of awareness of its efficacy, and the misconception about its reduction of sexual pleasure all contribute to the decision not to use them during sex.
The perceived risk of contracting HIV is very low but it is acknowledged in the term eedi which describes the highest level of infection and improper treatment for that person.
Aisan ti o gboogun which describes the general inadequate treatment of certain health conditions is also proper for those who contract HIV.
[37] While it is socially acceptable for men to have multiple sexual partners while married, even sometimes endorsed by their aging wives, a woman doing the same is frowned upon.
The folk STI known as magun is a magical substance or curse placed upon a woman to punish her next sexual partner which could result in his death.
