Yoruba Tribe
May 24, 2009 Ritual Studies
Jake Metallic, Leanne Pollock, Alex Brown, Ramadan Mussa
Geographic Location/Demography:
The Yoruba people are the second largest ethnic groups found in
Nigeria, in West Africa. The population of Nigeria is roughly 141
million people, and the Yoruba people make up approximate thirty
million, or 21 percent of the total population throughout West Africa.
Although most of the Yoruba people are located in western area of
Nigeria, there are other communities in the Ghana, Togo, and the
Republic of Benin. It has been estimated that the Yoruba people have
occupied that region of West Africa for approximately 10050 years.
The Yoruba shares borders with the Borgu in the northwest, the Tapa
and Ebria in the north, and the Benin, the Afemai and the Esan in
the southeast. The city of Lagos, Nigeria is one of the smallest states
within the state, but currently has the second fastest growing
population in Africa, and seventh fastest in the world. Most of the
nation's wealth comes from this specific area, and the commercial,
business, and financial districts of Nigeria are located in the city of
Lagos.
Most of the city states of the Yoruba are
ruled by Obas, or rulers, with various titles consisting of a guild of
noble leaders or chiefs, Oloye, and merchants. Those mainly in power
are usually those who come from autocratic families that have ties in
the royal political system, and could exercise almost total control,
while other city states have senatorial councils, in which individual
power is more limited.
The climate of Nigeria has basically 4 main
seasons: two wet seasons, and two dry seasons. The first wet season
occurs throughout April to about July and is usually has the heaviest
rainfall, and the weaker wet season occurs throughout October and
November. The dry season begin usually with a brief dry season in
August and September, and the longer dry season occurs around December
to March.
Birthing Rites:
When trying to find information on birthing rites among these people we
found it hard to find any specific ritual that is completed immediately
after birth. We learned that this tribe conducted most of their rites
after the child has been born. The Yoruba tribe believes that “the
entry of an infant into the world is a much more subdued, private
affair marked by a brief, relatively simple ritual performed by a
diviner for the parents to discover the quality of the child’s coming
(Drewal, 51)” They believe that once a body and mind as been destroyed,
they then create a new body and spirit carries within the new infant.
They celebrate the new member of their family and tribe a weeks
following the delivery.
There are two main rites celebrated among the Yoruba people after
birth; “stepping into the world” and “”knowing the head.” The act of
stepping into the world is an important segment that is performed
during the week after birth, “literally the first formal step the child
takes (Drewal, 52).” During this ritual the family sees it as an
opportunity to get to know the infant’s mannerism and also how the
child impacts that family.
“Stepping into the world takes place at sunup, when the babies inner
head is thought to be most alert (Drewal, 52).” The client is
considered to be the mother which we found interesting, as most
cultures this process focuses more on the parents rather then the
infant. “After “Stepping into the world,” the next critical
ritual for children is “Knowing of the head”, ideally performed within
the first three months after birth (Drewal, 56).” This time is to learn
to nature of the inner head or personality. The parents are too help
the child coordinate the two; spirit and soul (Drewal, 56). This ritual
seems to focus more on the child rather then the parents in some cases
only the mother attends the ceremony. The ritual occurs at daybreak
when the child is fresh and attentive. “As time goes on the inner head
comes to dominate the soul, and the two become fused into a unified
personality (Drewal, 56).”
Another aspect of this culture that caught our attention as stated by
Olajubu (2003) is how the women are worshiped among their people a
women has three roles to be a daughter, a wife and a mother. They are
looked up to and cherished by their tribe.
Religion:
The Yoruba religion originated from Africa but has spread to other
countries such as Cuba, Dominican Republic, Venezuela, and Brazil
through slavery. (Wikipedia, Yoruba religion in the new world) There is
no central book or set of guidelines like the bible or Koran, and
scholars are surprised to see a religion last as long without these
rules. (Wikipedia, Yoruba Religion)
“The Yoruba hold the belief that as the Supreme Being created heaven
and earth and all the inhabitants, so also did he bring into being the
divinities and spirits to serve His theocratic world.” These spirits
and divinities are a combination of spirits, past kings, warriors, and
natural elements such as a lake or mountain. (Awolalu, 20) The Yoruba
hold the Earth in great value, they believe that a spirit lives within.
The Earth is the first thing a baby sees and the last place someone
goes when they die and supplies food and essential survival needs. If
someone disrespects another person, it is believed the Earth can punish
the wrong doer. Also women are not allowed to walk bare feet on the
Earth because it is said to be “unclean”. (Awolalu, 45) The Yoruba also
believe mountains; hills, river and lakes all have spirits and
divinities within them and consider it important to worship these
elements. (Awolalu, 45-48)
The Yoruba believe in mystical powers and use different means to
activate these mysterious powers. Incantation is used as a means to
provoke these powers. “Incantations involve the chanting or uttering of
words purporting to have magical powers.” (Awolalu, 69) One example of
the use of incantations is before any mode of transportation elders
would use incantations to shorten distances that they had to walk.
(Awolalu, 70) the Yoruba also used Magic. “It is a human art which
involves the manipulation of certain objects which are believed to have
power to cause a supernatural being to produce or prevent a particular
result considered not obtainable by natural means.” (Awolalu, 75)
Witchcraft is also used in Yoruba society. Witchcraft is the
“supernatural means for harmful, evil ways.” (Awolalu, 80) These powers
are done by a special class in Yoruba society, they are considered wise
and to have connection with the forces of the Earth.
Sacrifice is another large part of the Yoruba religion. The Yoruba use
sacrifice to give thanks or pay respect to the spirits and divinities
that occupy the land and resources that sustains them. “we can
rightfully say that sacrifice meets certain basic needs and aspirations
of men.” (Awolalu, 141)
Death and funeral rites:
There are many different funerals in Yoruba society
depending on how the person died. Isinku is the funeral everyone hopes
to have. As soon as the person dies, there is an initial out burst of
exaggerated grief with loud cries and lamentations. It is probably the
most dramatic moment of the ritual. Some house holds even hire a
professional crier; People who have poetic gifts, and know how to
praise the deceased through their poems while crying and making others
cry.
Isinku is the funeral given to the one who died at old age;
natural causes. The funeral process takes seven days of ritual to
successfully send the deceased to its ancestral realm. The rituals
performed each day differ from one another. The first day is the most
important day of funerary ritual, the third day is the day of feasting
and celebration, and the seventh day marks the end of the ritual
celebration. On one of these days of the ceremony family and friends
parade through the town celebrating their success in performing a
proper burial, the parade stops at certain spots along the way such as
the compounds of the relatives where the spirit of the deceased
expected to stay. Funeral can be ritualized in different day form the
day of burial, and it can take up to a year of ritualizing. Burial
rituals are exclusive to the family members and the society of the
Yoruba elders; the elders are allowed because they are close to the
ancestors, and posses’ vast amount of knowledge and power among the
society. But the burial is performed by the adult men who are not close
relatives but belong to the tribe or clan of the deceased. The grave is
dug in the floor of the room where the deceased lived.
Feasting and dancing are the big part of the funeral
ceremony. Feasting and dancing consist of beating drums, playing
the cultural songs, making noises, are the main parts of the ritual. If
the deceased’s family is not rich or don’t have enough money for
feasting and celebration, money is collected from tribes, family and
close friends. They think dancing and enjoying after the death will
depict the deceased’s achievements on earth, how he/she was able to
behave to the community. If they don’t do it, then the deceased who is
joining the ancestors will be concerned and unhappy, and be wandering
because he/she has not been remembered.
Funeral is probably the one of the most ritualized rite of Yoruba
people. They are not only burying or sending the deceased away; the
funeral also marks the starting of a new life. They strongly believe in
reincarnation. The belief in reincarnation is linked to their
ancestor’s belief. In Yoruba religion it is thought that about two
generations after death, every human soul has a chance to return to
earth in the body of a new born, mostly within the same family. Many of
the rituals associated with burial are intended to in sure that the
deceased will reborn again.
In Ethiopia, the ceremony and rituals of funerals are very similar to
the Yoruba in some ways. Both cultures share the ceremony of feasting,
initial outburst of cry, hiring professional criers and many more. The
only difference I can think of is that in Ethiopia, there are no dances
of any kind; it is actually strongly prohibited. Not allowed to watch
TV, listening to the radio or playing or listening to any type of music
at least for forty days.
References:
Omosade Awolalu, F. Yoruba Beliefs and Sacrificial Rites. Longman Group
Limited, London. 1979
Drewal Margaret, Yoruba Ritual Performers, Play, Agency. Indiana
University Press, Indiana. 1992
Olajubu Oyeronke, Women in the Yoruba Religious Sphere. State
University of New York Press, USA.
2003.
http://en.wikipedia.org/wiki/Yoruba_religion