Academic literature on the topic 'Culture yoruba'

The status, roles, and interactions of three dominant African ethnic groups and their descendants in Cuba significantly influenced the island’s cubanidad (national identity): the Lucumís (Yoruba), the Congos (Bantú speakers from Central West Africa), and the Carabalís (from the region of Calabar). These three groups, enslaved on the island, coexisted, each group confronting obstacles that threatened their way of life and cultural identities. Through covert resistance, cultural appropriation, and accommodation, all three, but especially the Lucumís, laid deep roots in the nineteenth century that came to fruition in the twentieth. During the early 1900s, Cuba confronted numerous pressures, internal and external. Under the pretense of a quest for national identity and modernity, Afro-Cubans and African cultures and religion came under political, social, and intellectual attack. Race was an undeniable element in these conflicts. While all three groups were oppressed equally, only the Lucumís fought back, contesting accusations of backwardness, human sacrifice, cannibalism, and brujería (witchcraft), exaggerated by the sensationalistic media, often with the police’s and legal system’s complicity. Unlike the covert character of earlier epochs’ responses to oppression, in the twentieth century Lucumí resistance was overt and outspoken, publically refuting the accusations levied against African religions. Although these struggles had unintended consequences for the Lucumís, they gave birth to cubanidad’s African component. With the help of Fernando Ortiz, the Lucumí were situated at the pinnacle of a hierarchical pyramid, stratifying African religious complexes based on civilizational advancement, but at a costly price. Social ascent denigrated Lucumí religion to the status of folklore, depriving it of its status as a bona fide religious complex. To the present, Lucumí religious descendants, in Cuba and, after 1959, in many other areas of the world, are still contesting this contradiction in terms: an elevated downgrade.

Travel writing criticism has sometimes suggested that little travel writing has been produced by Africans. This thesis shows that this is not the case, through a literary study of writing about travel published in Yoruba-speaking southwestern Nigeria between 1914 and 2014. This is a study of writing about domestic travel – Nigerians travelling within Nigeria – and of both Yoruba- and English-language texts. It is both a study of conventional ‘travel writing’ such as first-person travelogues, and of the motif of travel in writing more broadly: it encompasses serialised newspaper columns, historical writing, novels, autobiography, book-length travelogues and online writing. As well as close readings, this study draws on archival research and an in-depth interview with travel writer Pelu Awofeso. This is not an exhaustive study but rather a series of case studies, placed in their historical context. I examine southwestern Nigerian writers’ re resentations of laces within Nigeria and changing communal identities: local, translocal, regional and national. I explore their ideas about the benefits of travel and travel writing, knowledge and cosmopolitanism. I argue that we can read these texts as products of a local print culture, addressed to local readers, as well as in relation to the broader travel writing tradition.

This thesis explores four contemporary literary transformations of the topos of agbonrin and efon, antelope (woman) and buffalo (woman) respectively, in D.O. Fagunwa's Ogboju Ode Ninu Igbo Irunmale and Igbo Olodumare, Amos Tutuola's My Life in the Bush of Ghosts, Mobolaji Adenubi's "The Importance of Being Prudent", and Ben Okri's three abiku narratives. The Famished Road, Songs of Enchantment, and Infinite Riches. The introductory chapter raises theoretical issues regarding the notion of a topos itself and examines how these resonate with central Yoruba concepts. Furthermore, it provides an overview of Yoruba cultural beliefs associated with the figures of antelope (woman) and buffalo (woman) and comments on contemporary literary transformations of this topos in general. Each of the consecutive chapters represents an in-depth analysis and interpretation of one contemporary author's literary transformation of the topos of antelope (woman) and/or buffalo (woman). By putting each writer's deployment of the motif of agbonrin and efon in a biographical, historical and socio-cultural perspective, I explore how he or she - more or less consciously - invests it with new meanings and, in the process, transforms it, and how the topos of antelope (woman) and buffalo (woman) thus comes to serve manifold symbolic or metaphoric purposes, reflecting on and expressing a whole range of issues. Not only is the topos as such continuous beyond the precolonial period but it also assumes a new relevance with respect to the socio-cultural and political anxieties generated in the colonial and post-colonial climates. The contemporary literary transformations explored in this thesis all mediate and negotiate personal, socio-cultural and political anxieties in the wake of sustained contact with the West, especially through Christian missionary activity and colonialism. The thematisation of gender relations plays an important symbolic, metaphoric and metonymic role in this respect, since the way in which each writer's literary transformation of the motif of agbonrin and efon relates to the issue of women and female agency in Yoruba culture, or, more generally, in Nigerian culture, is an important means of communicating and conceptualising change.

This thesis focuses on the contributions of the Yorùbá culture to the development of modern Nigerian popular music. It traces the origin, conception and growth of popular music styles in Nigeria and highlights the underlying Yorùbá cultural cum linguistic influence that nurtured their growth within the urban space of Lagos city. It examines how contemporary Nigerian popular music practitioners appropriate the Yorùbá culture in negotiating their musical and national identities and counteract popular music homogenization through the creation of hybrid musical styles and cultures. The work adopts a multi-dimensional research approach that involves cultural, musicological, historical, anthropological and socio-linguistical tools. Adopting the participant-observer method with Lagos as the primary fieldwork site, additional data were sourced along with interviews of key informants through bibliographic and discographic methods. The study reveals the importance of Lagos as a major factor that contributed to the development of Nigeria‘s popular music practice as exemplified in genres like jùjú, fújì and afrobeat, and discovers that the Yorùbá language has gradually become the dominant medium through which artists express their musical identity as typified by current mainstream hip hop music. Extending earlier work by scholars such as Barber, Waterman and Euba and recent works in hip hop linguistics by Alim and Omoniyi, the thesis contributes to the growing body of research within popular music through the discipline of ethnomusicology, especially in the emerging area of academic inquiry into indigenous African hip hop culture.

This thesis studies print culture in colonial Lagos against the background of the public sphere, and brings together a variety of English-language and Yoruba-language newspapers. Such an approach allows for highlighting the practicalities of newspaper production and foregrounding the work accomplished by newspapermen in a changing 'information environment' and political context. It offers insights into Lagos politics, contributes to the history of the educated elite, and to more global histories of communication. Using newspapers as well as archival records, and focussing on events that strikingly reveal dynamics in the public sphere, this thesis narrates a nuanced history of a discursive field which was, amongst other things, central for Lagos politics. This thesis complicates a Habermasian notion of the public sphere as an open discursive space, and not only highlights that the public sphere was an arena of contested meanings, but also illustrates axes along which the composition of this social structure was negotiated. When newspapers emerged in the late nineteenth-century, discussions in the press were largely restricted to the elite. The economy of recognition that was at play in the public sphere was to change in the 1920s. This thesis highlights how newspapermen and contributors sought to carve out niches for themselves in the public sphere in new ways and how their becoming a speaker in this discursive field was challenged and contested. It highlights the nuanced ways in which newspapermen and contributors convened publics through their papers: how they did so around particular issues, in distinction from each other, and how they adapted the convening of publics to new political dynamics in the 1940s. This thesis gives insight into the complex relationship between English-language and Yoruba-language newspapers, and moreover illustrates how the practicalities of the newspaper business were coming to bear on dynamics in the public sphere.