Relevant bibliographies by topics / Women and literature Gods, Yoruba

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Academic literature on the topic 'Women and literature Gods, Yoruba'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Women and literature Gods, Yoruba"

1

Barber, Karin. "Oríkì, women and the proliferation and merging of òrìṣà." Africa 60, no. 3 (July 1990): 313–37. http://dx.doi.org/10.2307/1160110.

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1. Two Faces of Yoruba ReligionThe proliferation and overlapping of spiritual beings is a feature of many religions. Saints in popular Catholicism and Vishnu's avatāras in Hinduism represent, in different ways, the possibility of spiritual beings that are simultaneously one and many, clusters or series of manifestations whose inner relationships are often not fully explained. Yoruba òrìṣà are in good company. However, the way in which multiple aspects of gods are made and maintained clearly varies from one religious repertoire to another. I suggest that it is important to look at the means or medium by which fractions of gods are established, in order to understand how the relationships between them are conceived. Yoruba òrìṣà can scarcely be apprehended without taking into account the specific textuality of the oral genres through which they are created, maintained and communicated with.
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2

Richards, Sandra L. "Yoruba Gods on the American Stage: August Wilson'sJoe Turner's Come and Gone." Research in African Literatures 30, no. 4 (December 1999): 92–105. http://dx.doi.org/10.2979/ral.1999.30.4.92.

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Richards, Sandra L. "Yoruba Gods on the American Stage: August Wilson's Joe Turner's Come and Gone." Research in African Literatures 30, no. 4 (1999): 92–105. http://dx.doi.org/10.1353/ral.2005.0051.

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4

Okeowo, Demola. "An Appraisal of the Night Masquerade Festival and Discrimination against Women in Nigeria from an International Human Rights Law Perspective." African Journal of Legal Studies 6, no. 1 (2013): 103–21. http://dx.doi.org/10.1163/17087384-12342019.

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Abstract The Night Masquerade is one of several cultural practices that are well rooted within the Yoruba people in the south-western part of Nigeria. The masquerade is believed to be an adult male member of the society. This person traditionally walks about the town nakedly in the company of numerous other adult male members of the society, performing rituals and appeasing the gods. Generally, women are forbidden from viewing this masquerade and any woman who violates this rule shall be put to death to appease the gods. Over the years, this cultural practice has generated heated arguments and concern, especially from human rights activists and feminists. The paper will argue that any cultural practice that promotes discrimination on the basis of sex and that in fact leads to unnecessary restriction of movement and wanton loss of lives is repugnant to natural justice, equity and good conscience.
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Bourgeois, Arthur P. "Messages to Gods and Men: Sculpture and Textiles of the Yoruba of Nigeria." African Arts 22, no. 4 (August 1989): 79. http://dx.doi.org/10.2307/3336668.

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6

Bolanle Tajudeen, Opoola. "A Sociolinguistic Analysis of Gender Differentiation in Yoruba Burial Rites." Advances in Language and Literary Studies 10, no. 1 (February 28, 2019): 102. http://dx.doi.org/10.7575/aiac.alls.v.10n.1p.102.

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This paper focuses on socio-hermeneutic study of gender differentiation in Yoruba burial rites. There are many types of oral genres in Yoruba society. These genres have different functions for different occasion. In essence, Ìrèmọ̀jé eré ìṣípà ọdẹ (hunters funeral dirge) and ìsàà ró (women funeral dirge) are used during men and women funeral rites respectively in Yoruba land. Ogun deity is the founder of Ìrèmọ̀jé chant. Ogun was the first hunter with many adherents who were hunters too. Before the death of Ogun, he ordered his adherents to chant Ìrèmọ̀jé during his funeral rites. He also instructed them to do the same during the funeral rites of fellow great hunters, that is, the hunters that were succeeded by viable children. Ìrèmọ̀jé ìsipaọdẹ is specifically for men and not for women. Ìsàà ró is the final burial rite for the aged women in Yoruba land. This burial rite marks the exit of the aged women from this world to the world beyond. In essence, ìsàà ró is a traditional send-forth for the dead. This type of burial rite was popular in Yoruba land in those days but it was more popular among the Oyo-Yoruba than other Yoruba ethnic groups. Ìsàà ró burial rite is often performed by the Alágbaà (chief head of masquerade) from Ọ̀jẹ̀ family (family of masquerades). It is mandatory for the children of the dead to perform this final burial rite for their dead mother because if they fail to do it, things may not be moving well for either the dead in the world beyond or for the children she left behind in this world. The emergence of western civilization has made great changes both negatively and positively on the popularity of Ìrèmọ̀jé and Ìsàà ró burial rites respectively. This paper discovered that there is that of valuable documentation of Iremoje/Isipa (Hunting chants and funeral rites for Men) and Isaaro (The final funeral rites for Women) in spite of the existence of enormous works on Yoruba Verbal arts and oral literature. The implication of this finding reveal that if a study of this type is not promoted, Yoruba traditions and valuable oral renditions would be endangered. This could further prompt Yoruba journeys to extinction as many studies have shown that English dominance of Yoruba is changing the language attitude of Yoruba native speakers oral and written discusses. The Yoruba natives have flair for us of English than the use of Yoruba because of the inherent values of English in Nigeria and the world at large. This paper concludes that, despite the negative effect of western education and foreign religions in the foregoing, the technological advancement on Ìrèmọ̀jé and Ìsàà ró has shown that the future of both genres are bright as long as the Yoruba race exists.
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7

Nwabunike, Collins, and Eric Y. Tenkorang. "Domestic and Marital Violence Among Three Ethnic Groups in Nigeria." Journal of Interpersonal Violence 32, no. 18 (July 24, 2015): 2751–76. http://dx.doi.org/10.1177/0886260515596147.

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There is evidence that between half and two thirds of Nigerian women have experienced domestic violence, and that this is higher in some ethnic groups than others. Yet, studies that examine the ethnic dimensions of domestic and marital violence are conspicuously missing in the literature. We fill this void using data from the Nigeria Demographic and Health Survey. Results indicate significant ethnic differences with Igbo women more likely to have experienced sexual and emotional violence compared with Yoruba women. Hausa women were however significantly less likely to experience physical and sexual violence but not emotional violence, compared with Yoruba women. Women with domineering husbands were significantly more likely to experience physical, sexual, and emotional violence. Similarly, those who thought wife-beating was justified were more likely to experience all three types of violence. The independent effects of ethnicity on domestic violence suggests that specific interventions may be needed for women belonging to different ethnic groups if the problem of domestic violence is to be dealt with effectively in Nigeria.
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8

YUSUFF, OLABISI SHERIFAT. "THE DYNAMICS OF STRATEGIC ENTRY AND MOTIVATIONS OF YORUBA FEMALE TEXTILE TRADERS IN THE BALOGUN MARKET, LAGOS STATE, NIGERIA." Journal of Developmental Entrepreneurship 18, no. 02 (June 2013): 1350012. http://dx.doi.org/10.1142/s108494671350012x.

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Despite the significant contributions of women in economic development nationally, the unrecognized attitude of the government, lack of existing legal framework and policies, vagaries of informal economy and changes in the social–economic landscape have accounted largely for the closure of female enterprises in the informal economy. Using Yoruba female textile traders as a case study because these women have broken the "glass ceiling" and made a success of their textile trading, this paper examined the dynamics of entry and motivations of Yoruba women in textile trading. The paper synthesized Social Capital Theory by Coleman and Social Action Theory by Max Weber to explain the issue. It utilized a qualitative method of data collection. Eight focus group discussions and forty in-depth interviews were used to collect information from the women participants who were purposively chosen. The data reveal that parents, family/kinship members and friends had great influence in the strategic entry of women into textile trading in the Balogun market and the subsequent development of women's entrepreneurial activities. Yoruba female textile traders were motivated into textile trading because of economic and cultural values attached to the trade. This data is essential toward policy formulation for women's entrepreneurial development in the informal economy. This paper argues that any policies implemented for women entrepreneurs in the informal economy must be conceived, formulated and implemented with an in-depth understanding of the nuanced elements in the cultural domain within the social system, which the existing literature has yet to capture.
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9

Müller. "On the Demonization and Discrimination of Akan and Yoruba Women in Ghanaian and Nigerian Video Movies." Research in African Literatures 45, no. 4 (2014): 104. http://dx.doi.org/10.2979/reseafrilite.45.4.104.

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10

Bay, Edna G. "Belief, Legitimacy and theKpojito: An Institutional History of the ‘Queen Mother’ in Precolonial Dahomey." Journal of African History 36, no. 1 (March 1995): 1–27. http://dx.doi.org/10.1017/s0021853700026955.

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This article traces chronologically the rise and fall of the office of thekpojito, the female reign-mate to the kings of Dahomey. The women who becamekpojitoin the eighteenth century were central to the efforts of the kings to establish legitimacy and assert control over the kingdom's expanding territory. The office reached its zenith in mid-century whenKpojitoHwanjile and King Tegbesu gained office and effectively ruled in tandem, thereby solidifying an ideological model that persisted to the end of the kingdom. The model posited a balance of power between male and female, royal and commoner. Subsequently, powerful women of the king's household worked with ambitious princes to build coalitions to seize power at times of royal succession. When their efforts succeeded, the prince was installed as king and the woman askpojito. By the nineteenth century, princes began to find alternative sources of support in their struggles for the kingship and alternative sources of guidance once enthroned. The royal family became more central in the state as princes and princesses replaced commoners in high offices. Even though alliances between princes and their fathers' wives continued, non-royal women within the palace were more constrained in their ability to wield power and the influence of thekpojitofell into steep decline.The institutional history of thekpojitois discerned through an analysis of religious change in Dahomey. Because the hierarchy of the gods was manipulated by the monarchy to reflect its changing conceptions of the nature of power, the history of religion represents an intellectual history of the ruling class. Central among the religious changes and cultural influences that had a probable impact on the office of thekpojito, and more broadly on the ability of women to exercise power in the state, were contacts with Europe and with Yoruba-speaking peoples. Those influences were associated with cultural and religious visions that promoted the individual, the male, and the royal.
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Books on the topic "Women and literature Gods, Yoruba"

1

Olademo, Oyeronke. Gender in Yoruba oral traditions. Lagos, Nigeria: Centre for Black and African Arts and Civilization by Concept Publications, 2009.

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2

Women in Yoruba culture: A dozen of academic articles. Ibadan, Nigeria: Penthouse Publications, 2009.

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3

Windmills of the Gods. New York, USA: Warner Books, a Warner Comm. Co., 1987.

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4

Oshun's daughters: The search for womanhood in the Americas. Albany: State University of New York Press, 2014.

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5

Adil, Janeen R. Gods and goddesses of ancient Egypt. Mankato, Minn: Capstone Press, 2008.

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6

Doan, James E. Women and goddesses in early Celtic history, myth and legend. Boston: Irish Studies Program,Northeastern University, 1987.

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7

Truax, Elizabeth. Metamorphosis in Shakespeare's plays: A pageant of heroes, gods, maids, and monsters. Lewiston, N.Y., USA: Edwin Mellen Press, 1992.

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Our mothers, our powers, our texts: Manifestations of Ajé in Africana literature. Bloomington: Indiana University Press, 2005.

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9

Goldenberg, Naomi R. Shen zhi bian: Nü xing zhu yi he chuan tong zong jiao = Changing of the gods. Beijing Shi: Min zu chu ban she, 2007.

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10

The goddess as role model: Sītā and Rādhā in scripture and on the screen. New York: Oxford, 2008.

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Book chapters on the topic "Women and literature Gods, Yoruba"

1

Williams, Meg Harris. "Women, gods and witches: Euripides and the roots of perversity." In The Art of Personality in Literature and Psychoanalysis, 41–64. Routledge, 2020. http://dx.doi.org/10.4324/9781003076285-3.

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