Thematische Bibliographien / Yoruba Tales

Auswahl der wissenschaftlichen Literatur zum Thema „Yoruba Tales“

Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Yoruba Tales"

1

Ben-Amos, Dan. „Trickster Tales and the Social Order: Folk Poetics: A Sociosemiotic Study of Yoruba Trickster Tales . Ropo Sekoni.“ American Anthropologist 97, Nr. 3 (September 1995): 576–77. http://dx.doi.org/10.1525/aa.1995.97.3.02a00200.

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2

Ayeyemi, Ebenezer Oluwatoyin, und Olaoluwa Marvelous Ayokunmi. „Yoruba Folksong Philosophical Approach to Health Education: Curbing the Spread of COVID-19“. SustainE 1, Nr. 1 (15.05.2023): 94–121. http://dx.doi.org/10.55366/suse.v1i1.7.

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Throughout the world's history, there are cases of epidemics in nearly every country, state, and community at various times. During the dark ages in Africa, a number of diseases led to the premature deaths of young ones, adults, and even the elderly within clans and communities. Back then, people believed that outbreaks were caused by the wrathful gods of their communities, whereas it was the unsanitary living conditions and lack of hygiene that served as catalysts for these epidemics. Consequently, the people constantly remained at risk of incessant outbreaks. However, the Yorubas in Southwest Nigeria, among others, have a rich traditional culture that permeates their daily lives and surroundings. Music, as an integral part of their culture, accompanies all aspects of individual and communal existence. Education is deemed crucial for a good life and health. The Yoruba people have employed diverse methods to instil education in their growing citizens, dating back to the neo-colonial era. These methods include teaching folk songs, folk tales, poems, proverbs, and imitating societal values and norms. The emergence of COVID-19 with its deadly implications has instilled fear worldwide. Everyone pondered preventive measures through education before considering treatment and cure. Preventing the virus spread became the responsibility of individuals and organizations all levels. This discussion examines the impact of an educational Yoruba folksong that promotes self-restraint to mitigate contact with this deadly disease and recommends their adoption at the local level of human habitation to enhance understanding and adaptation to disease prevention and control measures.
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3

Hansen, Robin Wildt. „Cosmogony through division in Romanian and world mythology“. Studii de istorie a filosofiei românești 2023, Nr. 19 (18.12.2023): 171–78. http://dx.doi.org/10.59277/sifr.202319.11.

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In this paper, an interpretation is attempted of the Romanian myth, “Legenda despre zidirea lumii”. Parallels are drawn with tales such as Genesis, the Babylonian narrative of Marduk constructing the world from Tiamat, and the Norse story of Odin shaping the world from Ymir. In the Romanian myth, Satan’s prideful omission to enunciate God’s blessing as he collects sand results in the formation of varied terrains. His attempt to harm God inadvertently spreads divine blessings all over the world. Similarly, in Norse and Yoruba myths, stifling barriers and attempts at desecration lead to the paradoxical spreading of life and blessings, emphasizing the unforeseen outcomes of resistance to divine will.
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4

Marrero, Roberto Garcés. „Olokun en África y en Cuba. Cosmología afrocubana y tradición oral“. Polish Journal of the Arts and Culture New Series, Nr. 15 (1/2022) (21.10.2022): 85–101. http://dx.doi.org/10.4467/24506249pj.22.004.16026.

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En este texto se intenta comprender elementos de la cosmología afrocubana, en particular, la de origen yoruba, a través del análisis de algunos patakí (historias/leyendas) que cuentan la historia de Olokun, la deidad de las profundidades marinas. Para esto se lleva a cabo, en primer lugar, una comparación entre cómo se manifiesta su culto en África y en Cuba, para luego analizar desde un punto de vista fenomenológico los patakí que se conservan en la Isla. Estos patakí fueron recogidos a partir de un trabajo de campo realizado durante varios años en algunas provincias de la región centro-occidental de Cuba. Olokun se revela como una representación de la profundidad, no solo marina, sino psicológica y símbolo de lo que está más allá de lo humano, lo racional y lo comprensible. [Olokun in Africa and Cuba. Afro-Cuban cosmology and oral tradition This text tries to understand some elements of the Afro-Cuban ontology that of Yoruba origin, through the analysis of patakí (tales/legends) that tell the story of Olokun, the deity of the deep sea. For this, a comparison is carried out, first, between how their cult is manifested in Africa and in Cuba, to then analyze from a phenomenological point of view the patakí that are preserved on the Island. These patakí were collected from fieldwork carried out over several years in some provinces of the central-western region of Cuba. Olokun, in Cuba, is revealed as a representation of deepness, not only marine, but also psychological and a symbol of what is beyond the human, the rational and the understandable.]
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5

Olugbemi-Gabriel, Olumide, und Mbasughun Ukpi. „The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children“. F1000Research 11 (25.04.2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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6

Olugbemi-Gabriel, Olumide, und Mbasughun Ukpi. „The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children“. F1000Research 11 (25.04.2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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7

Olugbemi-Gabriel, Olumide, und Mbasughun Ukpi. „The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children“. F1000Research 11 (15.05.2023): 455. http://dx.doi.org/10.12688/f1000research.75732.2.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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8

Lawuyi, Olatunde Bayo. „The Depersonalized as Vanishing Hero and Heroine in Yorùbá Moral Placards“. Yoruba Studies Review 3, Nr. 1 (21.12.2021): 1–19. http://dx.doi.org/10.32473/ysr.v3i1.129926.

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The paper critically examines the relationship between the idea of moral placards and the existence of Yorùbá heroes and heroines. It takes as its starting point the philosophical import of the Yoruba proverb. Ọjọ́ a bá kú là ń dère, èèyàn ò sunwọ̀n láàyè (It is on the day one dies that one becomes an idol; no one is appreciated when alive). The paper argues that in the imagination, reality, and social constructions of the Yorùbá, desirable existence would make the dead, and not a living person, a deity, hero or heroine. It further argues that because Yorùbá society permits the co-existence and co[1]extensiveness of individual and public moral placards which is not regarded as an entirely closed system, an otherwise depersonalized person can later become a hero/deity/heroine. Basically, therefore, public moral placard can be revised to accommodate new values, give rise to new class of people, and establish for them an enviable status. These arguments are then deployed to the understanding of the nature of heroes and heroines within the Nigerian post-independence polity.
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9

Oyeleye, Olayinka. „Ìwà l’ẹwà: Towards a Yorùbá Feminist Ethics“. Yoruba Studies Review 3, Nr. 1 (21.12.2021): 1–19. http://dx.doi.org/10.32473/ysr.v3i1.129931.

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This paper explores a narrative path towards foregrounding what it calls a gender-relative morality as a core dimension of female subordination. It takes a feminist approach to ethics, which stresses specifically the political enterprise of eradicating systems and structures of male domination and female subordination in both the public and the private domains. The theoretical implications of Feminist narrative ethics is then applied to the philosophical imports of Yorùbá proverbs about women as a way to tease out how female subordination is grounded in Yorùbá ontology and ethics. Spe[1]cifically, the essay interrogates the ethical and aesthetical trajectory that leads from ìwà l’ẹwà (character is beauty), a Yoruba moral dictum, to ìwà l’ẹwà obìnrin ([good moral] character is a woman’s beauty). Within this transition, there is the possibility that the woman is excluded from the category of those properly referred to as ọmọlúwàbí.
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10

Bondarenko, Dmitri M. „Advent of the Second (Oba) Dynasty: Another Assessment of a Benin History Key Point“. History in Africa 30 (2003): 63–85. http://dx.doi.org/10.1017/s0361541300003144.

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There is no other theme in precolonial Benin Kingdom studies around which so many lances have been broken as that of consolidation of the present-day Second (Oba) dynasty and the person of its founder Oranmiyan (Oranyan in Yoruba). The main reason for this is the existence of considerable disagreements between numerous Bini and Yoruba versions of the oral historical tradition. Besides this, the story of Oranmiyan is one of the Bini and Yoruba oral history pages most tightly connected with mythology. This fact becomes especially important if one takes into account that the oral tradition is no doubt the main (though not the only) source on the consolidation of the Oba Dynasty in Benin. The key point on which different Bini and Yoruba traditions openly contradict each other, and which scholars debate, is the origin of the Dynasty. Who initiated its founding: Bini or Yoruba? Was it a request or a conquest? Are the characters of the oral tradition relations historical figures? Finally, what were historical, sociocultural, and political circumstances of the Oba accession?If one disengages from details, three groups of traditional versions that describe the origin and life of Oranmiyan (including its period connected with Benin) can be distinguished. These groups may be designated as the Yoruba one, the Benin “official” (i.e., traditionally recognized by Oba themselves and most widely spread among common Bini) and Benin “apocryphal” traditions. In the meantime it should be borne in mind that Bini and Yoruba native gatherers and publishers of the oral historical tradition could influence each other. For example, the Yoruba Johnson could influence the Bini Egharevba, while the latter in his turn could influence another Yoruba, Fabunmi, and so on.
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Mehr Quellen

Bücher zum Thema "Yoruba Tales"

1

Owomoyela, Oyekan. Yoruba trickster tales. Lincoln, Neb: University of Nebraska Press, 1997.

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2

Omoléyé, Amoké. Yoruba children's tales. Chicago, Ill: A. Omoléyé, 1990.

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3

Ogunpolu, 'Tunde. Classification of Yoruba prose narratives: A new perspective. [Ogun State, Nigeria]: Ogun State University, Faculty of Arts, 1986.

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4

Adenubi, Mobolaji. Tales from times before. Lagos: TopCopy Nigeria Ltd., 1997.

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5

Verger, Pierre. Dílógún: Brazilian tales of Yorùbá divination discovered in Bahia. Nigeria: Centre for Black and African Arts and Civilization, 1989.

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6

Verger, Pierre. Dílógún: Brazilian tales of Yorùbá divination discovered in Bahia. Nigeria: Centre for Black and African Arts and Civilization, 1989.

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7

Salami, Benson Olayide. Opitan Agba: (the great story teller). Owo, Ondo State, Nigeria: Benlad Olayanju Pub., 1992.

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8

Mitti, Roni. Eronim. Benin City, Nigeria: Adena Publishers, 1996.

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9

Adeniyi, Emmanuel A. Contes et devinettes du Nigeria. Châtenay-Malabry: Acoria, 2008.

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10

Mike, Omoleye, Hrsg. Great tales of the Yorubas. Ibadan, Nigeria: Omoleye Pub. Co, 1987.

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Buchteile zum Thema "Yoruba Tales"

1

Ellis, A. B. „Folk-Lore Tales“. In The Yoruba-Speaking Peoples of the Slave Coast of West Africa, 243–74. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003368397-14.

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Sobrinho, Guilherme Augusto Nascimento, und Nilton Sousa da Silva. „The Yoruba Pedosphere: The Tale of Onilé“. In Cultural Understanding of Soils, 209–24. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-13169-1_10.

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„List of Tables“. In The Yoruba, xi—xii. Indiana University Press, 2020. http://dx.doi.org/10.2307/j.ctv177thv2.4.

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„An Extension of Mouth: How the Bàtá Talks“. In Ancient Text Messages of the Yoruba Bata Drum, 55–86. Routledge, 2016. http://dx.doi.org/10.4324/9781315262567-12.

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Adeyemi, Adesola. „Ìtàn Ògìnìntìn, The Winter’s Tale: Shakespeare meets Yoruba gods“. In African Theatre 12: Shakespeare in and out of Africa, 48–60. Boydell and Brewer, 2013. http://dx.doi.org/10.1515/9781782041955-006.

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6

Procter, James. „Echo“. In Scripting Empire, 104–44. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198894179.003.0004.

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Abstract Dictaphones, transistors, microphones, amplifiers, loudspeakers, and cassette recorders became tools of the writer’s trade at the mid-century. Far from foregrounding the fidelity of voice, the mechanical reproduction of speech and the separation of sound from source had a range of estranging effects that prompted suspicion and invention among this generation of West Indian and West African artists. The Nigerian novelist Amos Tutuola used the read-write technologies of transistors and tape recorders as creative tools, and as literary devices which he fused with the Yoruba folk tale to create the surreal, nightmarish worlds of his fiction. It was through the friction of radiophonic reverberation that the St Lucian poet Derek Walcott first experimented with what became his abiding aesthetics of mimicry. Along with their contemporaries, Walcott and Tutuola pursued the boundary conditions of echo as an insistent ricochet of sound that troubled both late colonial relations between centre and periphery, and the unilateral ideals of cultural diffusion associated with the BBC.
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Maniakas, Georgina Carolina de Oliveira Faneco. „Contributions of traditional knowledge to mental health“. In Health of Tomorrow: Innovations and Academic Research. Seven Editora, 2024. http://dx.doi.org/10.56238/sevened2023.007-049.

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Researches of the World Health Organization to evaluate the clinical evolution of mental disorders - including diagnosis, treatment and prognosis - since the 70s shows that different social contexts determine different clinical outcomes. Differently from the mental disorder classification and treatment model, in force in the technicist and hyper-industrialized Western culture, the approach to the same phenomenon among people of traditional cultures takes place in a way that does not segregate or isolate the individual from his group, while promoting acceptance of his suffering. To illustrate such practices, we present the approach to mental suffering in three different traditions: Nigerian Yoruba, Umbanda and Kardecist Spiritism. We conclude that the care received by the individual based on the cultural framework of each of the different traditions allowed the resignification of events that had became unbearable and enabled the reordering of disaggregating psychic tendencies, corroborating the position adopted by the World Health Organization, which considers the care given to the mental disorder as crucial to the prognosis of the disease itself.
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Akaydın, Ceyda. „Eğitim Materyallerinin Hazırlanmasında Etik Durumlar“. In Eğitimde Etik Konular, 75–85. İstanbul Üniversitesi–Cerrahpaşa Yayınevi, 2023. http://dx.doi.org/10.5152/4208.

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Eğitim materyalleri düzyazıdan çizim ve müzik eserlerine, görsel, işitsel, görsel/işitsel eserle- rden bilgisayar programlarına kadar uzanan çok farklı türleri içerebilmektedir. Fikir Sanat Es- erleri Kanunu’nda(FSEK) bu türlerin tamamını eser kategorileri içerisindedir. Bir ürünün eser olarak nitelendirilebilmesinin diğer ölçütü ise “sahibinin hususiyetini taşıması” yani herkesin birebir aynı şekilde üreteceği bir eser olmaması, kendisini meydana getiren kişinin bireysel kat- kısının hissedilmesidir. Uygulamada eğitim materyallerinin birçoğu bu niteliği de taşımaktadır. Dolayısıyla kullanılan eğitim materyallerinin çoğu FSEK kapsamında “eser” niteliğindedir. Buna göre bu materyaller üzerinde eser sahibinin, yani eseri meydana getiren kişinin mali ve manevi hakları vardır. Bu çalışmada; eğitim amaçlı hazırlanan eser mahiyetindeki materyallerin telif hakkı durumları ele alınmış ve FSEK kapsamında hak sahiplikleri hakkında bilgi verilmiştir. Eser birden fazla kişinin ortak emeği ile oluşturulmuşsa bu kişilerin ortak eser sahipliği olur ve eser sahipleri birlikte hareket ederler. Eğer herkesin katkısı fiilen ve ekonomik olarak ayrılabili- yorsa eser sahipleri bağımsız eserleri üzerinde tek başlarına tasarruf edebilirler ancak ortak eser için birlikte hareket etme zorunluluğu vardır. Mali haklar 3. kişilere devredilebilir, hukuki işlemlere konu olabilir mirasçılara geçebilir. Manevi haklar ise devredilemez ve dolayısı ile sö- zleşmelere konu olamazlar. Mali haklara ilişkin sözleşmelerin yazılı olarak yapılmaları ve hangi hakların sözleşmeye konu edildiği mutlaka tek tek sayılarak gösterilmelidir. Kural olarak mali ve manevi hakların kullanımı hak sahibinindir. Bu haklarının ihlali hem cezai yaptırımlarla hem de yasa ile hak sahibine tanınmış olan 3 kata kadar tazminat talep etme hakkı ile korunmak- tadır. Ancak eğitim amacıyla kullanım ve kişisel kullanım için belirli istisnalar tanınmıştır. Bu istisnalar çalışmada belirtilmektedir.
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