Relevant bibliographies by topics / Beliefs of Bini and Yoruba

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Academic literature on the topic 'Beliefs of Bini and Yoruba'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Beliefs of Bini and Yoruba"

1

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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Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (April 1, 2002): 132–36. http://dx.doi.org/10.1375/twin.5.2.132.

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AbstractThe Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.
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Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (April 1, 2002): 132–36. http://dx.doi.org/10.1375/1369052023009.

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4

Babarinde, Olusanmi, and Elizabeth Babarinde. "Themes, Diction, and Prosodic Systems in Yoruba Lullabies." International Research in Children's Literature 12, no. 1 (July 2019): 18–33. http://dx.doi.org/10.3366/ircl.2019.0288.

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Lullabies are essentially sung for their soothing nature but, as this article shows, they have other important functions. One of the most important of these is that lullabies may provide much-needed language stimulation with important long-term consequences for future learning. This paper begins the work of addressing the dearth of scholarly research on lullabies, especially in the Yoruba (Nigeria: Niger-Congo) culture. It looks at the range of themes, dictions, and prosody that are intertwined to reveal Yoruba beliefs and world-views about children, starting with their time in the womb. The study uses a descriptive survey method to analyse data collected through participant observation. It shows that Yoruba lullabies not only offer insights into Yoruba cultural beliefs but also depend greatly on figurative expression and prosodic systems. These rich literary qualities identify lullabies as the earliest sub-genre of children's poetry.
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5

Oyejide, C. O., and G. A. Aderinokun. "Beliefs about prematurely erupted teeth in rural Yoruba communities, Nigeria." Public Health 106, no. 6 (November 1992): 465–71. http://dx.doi.org/10.1016/s0033-3506(05)80461-5.

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6

Aina, Akande Michael. "An African Perspective on Surrogacy and the Justification of Motherhood." Bangladesh Journal of Bioethics 8, no. 3 (February 14, 2018): 18–25. http://dx.doi.org/10.3329/bioethics.v8i3.35608.

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Surrogacy as a practice is supported by science, technology, morality and legality. It follows that the issues concerning it cut across all facets of life. And different arguments have being advanced for and against this practice. The belief espouse in this paper is that one cannot discuss successfully the moral, the science or the legality of surrogacy without delving into the cultural question of who is a mother. In other words, it is possible to have simple scientific and legal understandings of the practice and still disagree on the cultural level because of its stronger emotional appeal. The purpose of this work is to expose the Yoruba-African religio-cultural beliefs that have bearing on the understanding of motherhood or ownership of a child. This will be done through a critical analysis of Yoruba cultural beliefs about personhood and the metaphysical underpinning between birth and the ontology of life itself. Theargument here is that given some Yoruba ontological belief about life, motherhood and personhood it may be difficult for the products of surrogacy to fit-in into the society in terms of personal and social development. This work goes further to recommend that cultural beliefs should be taking into consideration when making laws to guide surrogacy in order to avoid conflict between the mothers and the child.
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7

Taiwo, Matthew T., and Victor O. Taiwo. "Religion Sectarianism in Yoruba Land and Threats to Its Millennial Tribal Union." Randwick International of Social Science Journal 1, no. 2 (August 1, 2020): 14–22. http://dx.doi.org/10.47175/rissj.v1i2.41.

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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
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8

Abduh, Rachmad, and Ida Hanifah. "Certainty of Jurisdiction Law in Civil Law System." Randwick International of Social Science Journal 1, no. 2 (August 1, 2020): 120–25. http://dx.doi.org/10.47175/rissj.v1i2.52.

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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
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9

Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.

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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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10

Ramakrishna, Jayashree, William R. Brieger, and Joshua D. Adeimiyi. "Treatment of Malaria and Febrile Convulsions: An Educational Diagnosis of Yoruba Beliefs." International Quarterly of Community Health Education 9, no. 4 (January 1989): 305–19. http://dx.doi.org/10.2190/yu03-nekj-ttt3-rx0p.

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An understanding of community perceptions of illness, especially disease definitions that are unique to a particular culture, is essential for developing culturally appropriate primary health care programs. Malaria is endemic in the Ibarapa District of Oyo State, Nigeria, and one of its major complications, febrile convulsions, affects nearly one-third of preschool children at least once in their lifetime. Perceptions among the local Yoruba people categorize malaria and convulsions as part of two different disease processes. Ideas of causation, severity, seasonality, and treatment are in many ways opposites. This means that parents do not perceive the dangers of convulsions when their children suffer malaria. Unfortunately the small children themselves cannot be part of the decision-making process which involves potentially toxic treatment practices. Based on an understanding of Yoruba beliefs, primary health care and health education interventions have been designed that encourage parents to take prompt action when they recognize that their child has malaria.
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Dissertations / Theses on the topic "Beliefs of Bini and Yoruba"

1

Ogbuagu, Eze A. "Beliefs in practices of the supernatural causation of illness among Igbo and Yoruba in Nigeria." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1993. http://digitalcommons.auctr.edu/dissertations/3304.

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This study examined beliefs in supernatural causation of both Igbo and Yoruba ethnic groups in Nigeria. The study focuses on the beliefs that treatment of any patient involves exorcism of the invading spirit. A significant number of members of the two ethnic groups believe in the active presence of the spirit world, ancestral spirits, gods, and in reincarnation. Consequently, any illness or misfortune is often attributed to the wrath of the gods or neglect of the spirit world. Content analysis of data gathered through participant observation was the primary means used in the analysis of this study. Subjects were Igbo and Yoruba natives of three age groups. These groups included traditional age, transitional age, and modern age generations. This research found that both Igbo and Yoruba ethnic groups tend to turn to beliefs in supernatural causation during serious illnesses, accidents and deaths. However, as individuals move from traditional age to modern age, they tend to believe less in supernatural causation in Igbo and Yoruba communities, despite the introduction of modern medicine. Specific reasons for the persistence of beliefs in supernatural causation in Igbo and Yoruba communities, despite the introduction of modern medicine, is a topic for further research.
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2

Balogun, Muhsin Adekunle. "Syncretic beliefs and practices amongst Muslims in Lagos state Nigeria : with special reference to the Yoruba speaking people of Epe." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1569/.

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Different disciplines have explored the history of Islām in Yoruba land which started in the early 18th century. However, the impact of religious syncretism has not been systematically studied. Therefore, this thesis examines the extent of the involvement of Yoruba Muslims in syncretic beliefs and practices in Nigeria using the Lagos State as a case study, with a view to bringing out the impact of Tawḥīd on them. In agreement with previous research, this study notes that there is a prevalence of religious syncretism among many Yoruba Muslims, but it principally argues that its impact affects many of them negatively. If continuous awareness campaign could be carried out, the phenomenon will be reduced. A triangulated method was used to carry out this study. The findings of this thesis indicated reappraisal of the problem associated with many Yoruba Muslims’ persistence in syncretism and its implications on their faith (īman). While this study appreciates the attempts of some scholars to eradicate this endemic problem, it reveals that Tawḥīd is not yet inculcated into many Yoruba Muslims within the Yoruba religio-cultural context. Therefore, a concerted effort is necessary among all stakeholders in the task of promoting the effective instillation of practical Tawḥīd.
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Books on the topic "Beliefs of Bini and Yoruba"

1

Babatunde, Emmanuel D. A critical study of Bini and Yoruba value systems of Nigeria in change: Culture, religion, and the self. Lewiston: E. Mellen Press, 1992.

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2

Farrow, Stephen Septimus. Faith, fancies and fetich, or, Yoruba paganism: Being some account of the religious beliefs of the West African negroes, particularly of the Yoruba tribes of Southern Nigeria. Brooklyn, NY: Athelia Henrietta Press, 1996.

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3

Lucas, Jonathan Olumide. The religion of the Yorubas: Being an account of the religious beliefs and practices of the Yoruba peoples of southern Nigeria, especially in relation to the religion of ancient Egypt. Brooklyn, N.Y: Athelia Henrietta Press, 1996.

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4

Lucas, J. Olumide. The religion of the Yorubas: Being an account of the religious beliefs and practices of the Yoruba peoples of Southern Nigeria, especially in relation to the religion of ancient Egypt. Brooklyn, N.Y: Athelia Henrietta Press, 1996.

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5

Awolalu, J. Omosade. Yoruba Beliefs and Sacrificial Rites. Athelia Henrietta PR, 1996.

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6

Adeleke, Abraham Ajibade. Introduction to Yoruba: Language, Culture, Literature & Religious Beliefs Part I. Trafford Publishing, 2006.

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7

Farrow, Stephan S. Faith, Fancies and Fetich or Yoruba Paganism: Being Some Account of the Religious Beliefs of the West African Negroes, Particularly of the Yoruba Tribe. Athelia Henrietta PR, 1996.

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You might also be interested in the extended bibliographies on the topic 'Beliefs of Bini and Yoruba' for particular source types:
Journal articles
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