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Journal articles on the topic 'Philosophie yoruba'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Presbey, Gail. "Sophie Olúwọlé's Major Contributions to African Philosophy". Hypatia 35, № 2 (2020): 231–42. http://dx.doi.org/10.1017/hyp.2020.6.

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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument,

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2

Ajíbóyè, Olusegun, Stephen Fọlárànmí, and Nanashaitu Umoru-Ọkẹ. "Orí (Head) as an Expression of Yorùbá Aesthetic Philosophy." Mediterranean Journal of Social Sciences 9, no. 4 (2018): 59–70. http://dx.doi.org/10.2478/mjss-2018-0115.

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Abstract Aesthetics was never a subject or a separate philosophy in the traditional philosophies of black Africa. This is however not a justification to conclude that it is nonexistent. Indeed, aesthetics is a day to day affair among Africans. There are criteria for aesthetic judgment among African societies which vary from one society to the other. The Yorùbá of Southwestern Nigeria are not different. This study sets out to examine how the Yorùbá make their aesthetic judgments and demonstrate their aesthetic philosophy in decorating their orí, which means head among the Yorùbá. The head recei

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3

Adedokun, Theophilus Adedayo, and Abolaji Christianah Olanrewaju. "A Critical Appraisal of The Role of Retribution in Aníkúlápó: The Movie." Indonesian Journal of Social Research (IJSR) 5, no. 3 (2023): 231–43. http://dx.doi.org/10.30997/ijsr.v5i3.367.

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This study examines Aníkúlápó, a Yoruba historical movie, to elucidate cultural perspectives on retributive justice. The study is grounded in the Yoruba worldview, which frames retribution as essential for restoring cosmic and social equilibrium when moral norms are violated. The data analysis used textual analysis of Aníkúlápó’s narrative depictions of crime and punishment as insights into traditional Yoruba principles of retributive justice. The findings reveal that the movie accurately portrays customary public punishment processes in precolonial Yoruba society aimed at communal justice and

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4

Edema, Philip. "Beyond Fractured Epistemology." Synthesis philosophica 33, no. 1 (2018): 179–96. http://dx.doi.org/10.21464/sp33111.

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Temeljni argument ovog rada izgrađen je na osnovi važnosti ublažavanja korištenja zapadnih kategorija morala kako ih se može naći u konceptu sebstva i personalizma pri apostrofiranju moralnih i praktičnih problema u nekim dijelovima Afrike; specifično u etničkim nigerijskim skupinama Igboa i Yorube. Sažeto, personalizam kao etička teorija promiče vrijednost i dostojanstvo ljudskog bića, što je čini atraktivnom teorijom morala koja se lako primjenjuje na općem planu problema morala. Međutim, s tim dolaze neke opasnosti jer je znanje o nekim moralnim problemima drugačije pojmljeno od različitih

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5

Duran, Jane. "Yoruba Work and Art Categorization." Philosophia Africana 9, no. 1 (2006): 35–40. http://dx.doi.org/10.5840/philafricana2006919.

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6

Afolayan, Adeshina. "Is Postmodernism Meaningful in Yoruba?" Journal of Social Philosophy 39, no. 2 (2008): 209–24. http://dx.doi.org/10.1111/j.1467-9833.2008.00419.x.

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Modupe, Abejide Foluso, and Isaiah Túndé Ògúnjìmí. "Analysis of Forms on Pediments of Domestic Buildings in Osogbo, South-Western Nigeria." Global Journal of Arts, Humanities and Social Sciences 12, no. 7 (2024): 28–40. http://dx.doi.org/10.37745/gjahss2013/vol12n72840.

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Pediments of domestic building are spaces for ornamentation inspired by the modern Yoruba culture of sealing up domestic buildings with gated fences. The erected fences often conceal ornamented buildings, thus preventing the showcasing of the beautiful embellishments on lower walls, in line with the institutionalized ostentation in Yoruba culture. The embellishment of pediments in Yorubaland, has not been treated with deserved importance despite the uniqueness of the forms, which leaves a gap in literature on this topic. This discourse examines and analyses the images on the pediments of domes

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8

H., Majeed M. "The Problem of Destiny in Akan and Yoruba Traditional Thoughts: A Comparative Analysis of the Works of Wiredu, Gyekye and Gbadegesin." Journal of Philosophy and Culture 5, no. 1 (2015): 43–66. http://dx.doi.org/10.4314/jpc.v5i1.3.

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Many African scholars have expressed varied thoughts about the concept of a person, specifically about that which constitutes a person in African philosophy. These philosophers include Kwasi Wiredu, Kwame Gyekye and Segun Gbadegesin. What they have in common, though, is that their ideas on the concept of a person issue largely from the traditional philosophies of some West African peoples. Wiredu and Gyekye reflect on Akan conceptions while Gbadegesin carries out his discussions from the Yoruba cultural perspective. This paper examines the thoughts of these prominent philosophers, with a parti

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9

Ofuasia, Emmanuel. "“Who/What Neglected the Monotheism?”: A Panentheistic Rejoinder to Thaddeus Metz and Motsamai Molefe on African Traditional Religion." Philosophia Africana 21, no. 2 (2022): 78–99. http://dx.doi.org/10.5325/philafri.21.2.0078.

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Abstract Neglected monotheism is how Thaddeus Metz and Motsamai Molefe designate the common denominator among the various religious cultures found across sub-Saharan Africa. This is a product of their engagement with such traditional African religious themes as God’s nature, God’s will, life beyond death, and the duration of existence beyond or without a body consequent on death. This article uses traditional Yoruba theology and its ritual archive, the Ifa corpus, to argue that Metz and Molefe’s monotheistic proposal is a hasty generalization. In fact, on close inspection, the Ifa corpus turns

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10

Schmidt, Bettina E. "Women in Yoruba Religions." Journal of Contemporary Religion 38, no. 2 (2023): 378–80. http://dx.doi.org/10.1080/13537903.2023.2168864.

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11

Oladipo, Olusegun. "The Yoruba Conception of a Person." International Studies in Philosophy 24, no. 3 (1992): 15–24. http://dx.doi.org/10.5840/intstudphil1992243103.

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12

Day (Waubanewquay), Dorene, Dane Kaohelani Silva, and Amshatar Ololodi Monroe. "The Wisdom of Indigenous Healers." Creative Nursing 20, no. 1 (2014): 37–46. http://dx.doi.org/10.1891/1078-4535.20.1.37.

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The wisdom of indigenous peoples is manifest in ways of knowing, seeing, and thinking that are passed down orally from generation to generation. This article takes the reader on a journey through three distinct ways of knowing, specifically as they relate to healing and health. The authors are a Midewanniquay, or Water Woman, of the Ojibway-Anishinabe people of the upper Midwest in the United States and Canada; a lomilomi healer from Hawaii; and an initiated Priest in the Yoruba tradition of West Africa. The philosophies of all three cultures emphasize the importance of spirituality to health

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13

Òkè, Moses. "Towards an African (Yoruba) Perspective on Empirical Knowledge." International Philosophical Quarterly 35, no. 2 (1995): 205–16. http://dx.doi.org/10.5840/ipq19953529.

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14

Ibikunle, Toluwanimi. "Adébáyọ̀ Fálétí, Icon on Screen". Yoruba Studies Review 3, № 2 (2021): 1–6. http://dx.doi.org/10.32473/ysr.v3i2.129991.

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One of the main chords through which Yorùbá cinema connects with its core target audience – the Yorùbá people both at home and in the diasporas – is the penchant of Yorùbá filmmakers to present core traditional values, mores, philosophies and customs in their works. A significant part of this presentation lies in the deliberate choice of actors whose off-screen personas already enjoy public acclamation as knowledgeable ‘masters’ or practitioners of Yorùbá culture and traditions. For over two decades of contemporary Yorùbá cinema practice, Adébáyọ̀ Fáléti ́ remained one of the most prominen

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Ekanola, Adebola Babatunde. "A Naturalistic Interpretation of the Yoruba Concepts of Ori." Philosophia Africana 9, no. 1 (2006): 41–52. http://dx.doi.org/10.5840/philafricana20069110.

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16

Samuel, A. ALAYANDE, and R. OKPAKO John. "Reviving Vernacular Architecture – A Panacea to Issues in Contemporary Residential Buildings in Yoruba Context." International Journal of Innovative Science and Research Technology 7, no. 11 (2022): 1390–99. https://doi.org/10.5281/zenodo.7456123.

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- Vernacular Architecture is a style that has been influenced by another culture. This style of Architecture was introduced into Nigeria by returnee slaves. This paper advocates for the revival of Vernacular Architecture philosophies or principles. It has been discovered and studied that, generally, modern contemporary edifices have strongly deviated from some relevant design prerequisites and frameworks. These design considerations are present in Vernacular Architecture, and if adopted, will serve as effective tools in solving contemporary issues affecting Contemporary Architecture in modern

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17

Oyeshile, Olatunji A. "Traditional Yoruba Social-Ethical Values and Governance in Modern Africa." Philosophia Africana 6, no. 2 (2003): 81–88. http://dx.doi.org/10.5840/philafricana2003625.

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18

Makinde, M. Akin. "A Philosophical Analysis of the Yoruba Concepts of Ori and Human Destiny." International Studies in Philosophy 17, no. 1 (1985): 53–69. http://dx.doi.org/10.5840/intstudphil198517156.

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19

Esan, Oluwatobi David, and Solomon Kolawole Awe. "The Yoruba Concept of the Okun Omo Iya as a Critique of Martin Buber’s “I-Thou” and the Quest for Environmental Sustainability." Dialogue and Universalism 33, no. 2 (2023): 233–53. http://dx.doi.org/10.5840/du202333227.

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This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused several human-induced disasters such as floods. The reckless usage

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20

Ugwuani, Chikere. "Yoruba in Diaspora: An African Church in London. By Hermione Harris." Heythrop Journal 52, no. 5 (2011): 906. http://dx.doi.org/10.1111/j.1468-2265.2011.00682_74.x.

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21

Schwab, W. B. "CONTINUITY AND CHANGE IN THE YORUBA LINEAGE SYSTEM *." Annals of the New York Academy of Sciences 96, no. 2 (2006): 590–605. http://dx.doi.org/10.1111/j.1749-6632.1962.tb50149.x.

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22

Olojede, Helen Titilola, and Ayo Fadahunsi. "On Decolonising Artificial Intelligence." Àgídìgbo: ABUAD Journal of the Humanities 12, no. 1 (2024): 269–82. http://dx.doi.org/10.53982/agidigbo.2024.1201.20-j.

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Logic and probability as branches of Mathematics and aspects of Philosophy, underlie and play significant roles in the development of Artificial Intelligence (AI). In its simplest form, logic concerns right reasoning (especially one devoid of fallacies), patent truth and inferences. Probability has to do with uncertainties, that is, the likelihood of an event happening. The divide between traditional AI and modern AI regarding what roles logic and probability play in the development of AI has been mitigated with the notion that both are complementary without displacing the other. While the bir

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23

Agada, Ada. "Bewaji and Fayemi On God, Omnipotence and Evil." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 41–56. http://dx.doi.org/10.4314/ft.v11i1.4.

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This paper explores the contradiction of positing the existence of a God who is at once omnipotent and not omnipotent in respect of his power that arises in the thought of two African philosophers of religion, John A.I. Bewaji and Ademola Kazeem Fayemi who accept the limitation thesis that projects a limited God and deny the legitimacy of the transcendence view in Yoruba and, by extension, African thought. I demonstrate in this paper that the contradiction arises from the fact that while Bewaji and Fayemi explicitly deny the legitimacy of the transcendence view in Yoruba and, by extension, Afr

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24

S. L. OLADIPUPO, S. L. "Indeterminacy of Translation in Theological Spaces: The Èṣù-Satan/Devil Example". southern semiotic review 2023 i, № 17 (2023): 175–208. http://dx.doi.org/10.33234/ssr.17.9.

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The problem of linguistic interpretation continues to militate against intercultural philosophical discourse, with tendencies to create translatory confusions that take only critical analysis to detect. One of such confusions is the translation of Èṣù in Yoruba theology as Satan/Devil in the Abrahamic monotheistic religions such as Christianity and Islam.

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25

MacGaffey, Wyatt, Andrew Apter, and Lee Haring. "Black Critics and Kings: The Hermeneutics of Power in Yoruba Society." Journal of Interdisciplinary History 25, no. 2 (1994): 368. http://dx.doi.org/10.2307/206396.

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26

Coşkun, İbrahim. "Kelâm Karşıtı Ehl-i Sünnet'in Usûlü'd-Din Yorumu ve Bu Yorumun Açmazları." Marife 5, no. 3 (2005): 149–74. https://doi.org/10.5281/zenodo.3343627.

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<b>The Ahl al-Sunnah's Interpretation of the Religious Foundations and the Dilemmas of This Interpretation</b>The meaning of the ahl al Sunnah which is opposed to al-Kalam is Selefiten. In the period of the Sahabi, the Muslims didn't conclude the results of logical inferences when interpreting the religion because they hadn't met the foreign religions, philosophies and cultures.The members of the Selefiten thought constructed by the leadership of the Ahmad bin al-Hanbel pursued the way of the Sahabis in understanding and interpreting the religion. So, they showed a prohibitive action towards t

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27

Garuba, Harry. "The Good, the Bad, and the Beautiful: Discourse about Values in Yoruba Culture by Barry Hallen." Philosophia Africana 6, no. 1 (2003): 59–62. http://dx.doi.org/10.5840/philafricana20036115.

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OLADIPUPO, Sunday. "Indeterminacy of Translation in Theological Spaces: The Èṣù-Satan/Devil Example". southern semiotic review 2023 i, № 17 (2023): 179–213. http://dx.doi.org/10.33234/ssr.17.8.

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The problem of linguistic interpretation continues to militate against intercultural philosophical discourse, with tendencies to create translatory confusions that take only critical analysis to detect. One of such confusions is the translation of Èṣù in Yoruba theology as Satan/Devil in the Abrahamic monotheistic religions such as Christianity and Islam. Using the critical method of philosophy, this paper argues that the two entities are not the same.

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29

Smith, William L. "Mapping Yorubá Networks: Power and Agency in the Making of Transnational Communities." Utopian Studies 16, no. 1 (2005): 135–37. http://dx.doi.org/10.2307/20718723.

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30

Smith, William L. "Mapping Yorubá Networks: Power and Agency in the Making of Transnational Communities." Utopian Studies 16, no. 1 (2005): 135–37. http://dx.doi.org/10.5325/utopianstudies.16.1.0135.

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31

OLUPONA, JACOB K. "WOMEN'S RITUALS, KINGSHIP AND POWER AMONG THE ONDO-YORUBA OF NIGERIA." Annals of the New York Academy of Sciences 810, no. 1 Queens, Queen (1997): 315–36. http://dx.doi.org/10.1111/j.1749-6632.1997.tb48133.x.

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32

Rouyan, G. U. "Comparing Concepts of God: Translating God in the Chinese and Yoruba Religious Contexts." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 139–50. http://dx.doi.org/10.4314/ft.v11i1.10.

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This article discusses the concept of God with a focus on the translation of God in the Chinese and Yoruba religious contexts. Translating the word God is of the essence when comparing concepts of god(s). The translation of the Christian God as Olodumare misrepresents the latter. As suggested by Africanists, there should be appropriate translations for God, Olodumare, and other African gods. As a preliminary comparative attempt, this article presents a case on the introduction of God to the Chinese people. The translation of God into Chinese reflects different views regarding the correlation b

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33

Balogun, Oladele Abiodun. "The traditional Yorùbá conception of a meaningful life." South African Journal of Philosophy 39, no. 2 (2020): 166–78. http://dx.doi.org/10.1080/02580136.2020.1774978.

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34

Koster, Winny. "Linking two opposites of pregnancy loss: Induced abortion and infertility in Yoruba society, Nigeria." Social Science & Medicine 71, no. 10 (2010): 1788–95. http://dx.doi.org/10.1016/j.socscimed.2010.06.033.

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35

Adetunji, Jacob Ayodele. "Response of parents to five killer diseases among children in a Yoruba community, Nigeria." Social Science & Medicine 32, no. 12 (1991): 1379–87. http://dx.doi.org/10.1016/0277-9536(91)90198-l.

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36

Olujohungbe, Benjamin Timi. "Knowledge, Power Matrix, and the Vision of African Renaissance." Synthesis philosophica 33, no. 1 (2018): 77–90. http://dx.doi.org/10.21464/sp33105.

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Zadatak razvijanja znanja o afričkim ruralnim područjima od strane urbanih afričkih istraživača susreće se s dva značajna izazova: nadmoć mitova i ‘biće kao sila’ u mreži ruralne afričke gnoze i prijezirno držanje urbanih afričkih istraživača spram domorodačkih sustava znanja (IKS). Ovaj je pristup rezultat kolonijalnih nastojanja da se sačuva epistemička hegemonija i neokolonijalizacija uz pomoć Afrikanaca koje se okrenulo protiv mogućnosti afričkog sustava znanja. Fiksacija na mit i silu ruralnih aktera i zapadnjačkog akademski orijentiranog sistema znanja sačinjava obostrano antagonističke

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37

SHEEHAN, MICHELLE, and JENNEKE VAN DER WAL. "Nominal licensing in caseless languages." Journal of Linguistics 54, no. 3 (2018): 527–89. http://dx.doi.org/10.1017/s0022226718000178.

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This paper provides evidence for a kind of nominal licensing (Vergnaud licensing) in a number of morphologically caseless languages. Recent work on Bantu languages has suggested that abstract Case or nominal licensing should be parameterised (Diercks 2012, Van der Wal 2015a). With this is mind, we critically discuss the status of Vergnaud licensing in six languages lacking morphological case. While Luganda appears to systematically lack a Vergnaud licensing requirement, Makhuwa more consistently displays evidence in favour of it, as do all of the analytic languages that we survey (Mandarin, Yo

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38

Olujohungbe, Benjamin Timi. "Situational ambivalence of the meaning of life in Yorùbá thought." South African Journal of Philosophy 39, no. 2 (2020): 219–27. http://dx.doi.org/10.1080/02580136.2020.1780041.

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Davies-Adetugbo, Anita A. "Sociocultural factors and the promotion of exclusive breastfeeding in rural Yoruba communities of Osun State, Nigeria." Social Science & Medicine 45, no. 1 (1997): 113–25. http://dx.doi.org/10.1016/s0277-9536(96)00320-6.

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40

Amfo, Nana Aba Appiah. "Noun phrase conjunction in Akan." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 20, no. 1 (2010): 27–41. http://dx.doi.org/10.1075/prag.20.1.02amf.

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Noun phrase conjunction in Akan (Niger-Congo, Kwa) is performed by placing a connective between two noun phrases, but there is some variation in the forms used in the major dialects. In the Twi dialects the connective is ne, but Fante speakers may use nye or na depending on whether a comitative or a coordinative interpretation is intended. This paper focuses on the historical origins of the noun phrase connective n(y)e in Akan. It suggests that Akan patterns with other sub-saharan African languages such as Ewe, Ga, Yoruba and Hausa, which have noun phrase connectives originating from comitativ

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Coetzee, Azille. "Antigone, Empire, and the Legacy of Oedipus: Thinking African Decolonization through the Rearticulation of Kinship Rules." Hypatia 34, no. 3 (2019): 464–84. http://dx.doi.org/10.1111/hypa.12482.

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In her book Antigone's Claim: Kinship between Life and Death, Judith Butler reads the figure of Antigone, who exists as an impossible aberration of kinship, as a challenge to the very terms of livability that are established by the reigning symbolic rules of Western thought (Butler 2000). In this article I extend Butler's argument to reach beyond gender. I argue that African feminist scholarship shows that the kinship norms shaping the reigning symbolic rules of Western thought not only render certain gendered lives unlivable, but through the gendered working thereof also become key to the col

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Adegbindin, Omotade. "On Indigenous African Epistemology." Synthesis philosophica 33, no. 1 (2018): 123–47. http://dx.doi.org/10.21464/sp33108.

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U umovima onih što snažno podržavaju hegemoniju znanosti ponad praksi usmenih tradicija, vještičarstvo pripada dimenziji makabrističkih fantazija, djelomice i zato što je vještičarenje uvršteno u područje okultnog i teško je empirijski provjerljivo. Pozitivistički pristup i zapadnjačko omalovažavanje fenomena vještičarstva stvara utisak da su prakse poput magije i vještičarstva, usađene u usmene tradicije, teorijske pretpostavke te iracionalne. Za ovaj rad važno je pogrešno shvaćanje Geoffreyja Parrindera da se Afrikanci nisu naslanjali na zapise, nego na mnemoničke genije kada su u pitanju bi

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Yalçın, Mehmet. "Beyoğlu’ndan Kandilli’ye: Yorum ve Değerlendirmelerin Işığında Rasathane’nin 150 Yıllık Öyküsü." Osmanlı Bilimi Araştırmaları / Studies in Ottoman Science 24, no. 1 (2023): 245–56. http://dx.doi.org/10.26650/oba.1139648.

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Ofuasia, Emmanuel. "An Argument for the Non-Existence of the Devil in African Traditional Religions." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 57–76. http://dx.doi.org/10.4314/ft.v11i1.5.

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In this essay, I will argue that the discourse over the existence of the Devil/Satan has no place among the religious cultures in sub-Saharan Africa. This may be contrasted with the numerous efforts in the dominant philosophy of religion tradition in the Anglo-American sphere, where efforts toward the establishing grounds for the existence of God have occupied and commanded so much attention. On the other hand, it seems to have been taken for granted that Devil, the One who is antagonistic of God, among the Abrahamic monotheisms, is assumed to exist and does not require serious intellectual el

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Rimamsikwe, Habila Kitause, Augustina Ojochenemi Alapa Peters Ahman, and Alapa Peters Augustina Ojochenemi Odugbo. "A critical examination of Oche Ola Mu – The concept of the human person from an Idoma perspective." GPH-International Journal of Social Science and Humanities Research 5, no. 05 (2022): 92–98. https://doi.org/10.5281/zenodo.14626299.

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Abstract This article explores the concept of the human person from an Idoma perspective, which has, unlike other African cultures, received limited attention in recent years. It examines the various components of the human person, emphasizing the function and significance of each element in promoting overall well-being. It draws on data collected from semi-structured interviews conducted with members of Adoka, an Idoma-speaking community in Nigeria.   <em>Keywords:</em> Oche Ola Mu, Idoma perspective, Human person concept, African cultures, Adoka community, Nigeria, Christian Religious S

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Godwins, PhD, Jude. "Philosophy of Body: Practicing Logic, Managing Diversity and Telling about that Practice and Management: the African Contribution to the Practice of Philosophy." International Journal of Innovative Research in Multidisciplinary Education 02, no. 10 (2023). http://dx.doi.org/10.58806/ijirme.2023.v2i10n11.

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While in predicating and designating, quantifying and generalizing, and in numbering, English speakers use one/many figuring, Yoruba speakers do the same in whole/part as they, like their English counterparts, do the little embodied rituals (with hands, eyes, gestures) that go with these acts. Numbers as used in English and Yoruba languages reveal two systems of abstraction constructed in two diverse systems of categorization. The disparity in the two strings of abstraction is the divergence between Yoruba and English, regarding the forms of actions that bodies do, actions that are in turn cod

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47

Fayemi, Ademola Kazeem. "Socrates and Orunmila in Conversation." Phronimon 22 (December 6, 2021). http://dx.doi.org/10.25159/2413-3086/4452.

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The debate on the non-philosophical and non-scientific character of classical African intellectual tradition has spread for so long and become a dominant locus. In the context of the multicultural relations that currently map and shape the contours of human identity, it is now fashionable to appraise cultures and identities not in isolation or with reference to uniqueness but in terms of confluent epistemologies, mutual and inter-related intellectual historical identities. This trend toward networking global intellectual history is laudable, as globality narratives on knowledge production fund

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48

Oyeshile, Olatunji. "YORUBA PHILOSOPHY OF EXISTENCE, IWA (CHARACTER) AND CONTEMPORARY SOCIO-POLITICAL ORDER." Philosophia: International Journal of Philosophy 22, no. 1 (2021). http://dx.doi.org/10.46992/pijp.22.1.a.1.

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49

Akiode, Olajumoke. "Yoruba Political Ideology in Akinwumi Ishola’s plays and the challenge of leadership crisis in Africa." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 2 (2021). http://dx.doi.org/10.4314/ft.v10i2.13.

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    This paper is an attempt at reflective self-awareness and hermeneutical analysis of the African Yoruba Political Ideology distilled from plays by Akinwumi Ishola. It is a bid to appraise this Ideology and assess how it aids social consciousness, good governance and political stability. The real value of hermeneutical analysis is to aid clarity of thought that enables a comparison of ideas. This will facilitate the contemporary relevance of the end result and its adoption as a framework of a remedy to leadership malady plaguing Africa. The aim of this paper is to pro

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Bello, Oluwaniyi Samuel. "Yesu’ah in the Old Testament: A Break to the Jinx of Pandemic in Nigeria." Pharos Journal of Theology, no. 104(4) (August 2023). http://dx.doi.org/10.46222/pharosjot.104.47.

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The paper examined yesu’ah (Yeshua) in the Old Testament and the notion of a break to the curse of pandemic in Nigeria. The Hebrew word yesu’ah means; victory, relief, solution, salvation or freedom from physical challenges such as drought, famine, sickness, bondage, illness, epidemics or pandemics etc. The concept of the latest pandemic (Covid-19) has created timidity in the minds of people in Nigeria since December 2019 up to date. The major problem is that no one has ever known the actual cause and the actual medicine required to curb the spread of the deadly virus which plagues society. Ho

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