Relevant bibliographies by topics / Yoruba (African people) Yoruba (African people) Yoruba (African people) Christianity and other religions

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Academic literature on the topic 'Yoruba (African people) Yoruba (African people) Yoruba (African people) Christianity and other religions'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Yoruba (African people) Yoruba (African people) Yoruba (African people) Christianity and other religions"

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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.
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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (June 2008): 17–30. http://dx.doi.org/10.1177/1740355308091383.

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ABSTRACTAfrica played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A contextualized curriculum thus includes key courses such as biblical studies and systematic theology. It also includes contextual subjects such as African traditional religions and Islam and Christianity. The Church of Nigeria has thus undertaken a thorough review of the curriculum to adequately represent this kind of contextualized theology.
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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (August 1, 2012): 5–12. http://dx.doi.org/10.1525/nr.2012.16.1.5.

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This print symposium of Nova Religio is devoted to African religions and arts in the Americas, focusing specifically on devotional arts inspired by the Yoruba people of West Africa. The authors presented here privilege an emic approach to the study of art and religion, basing their work on extensive interviews with artists, religious practitioners, and consumers. These articles contribute an understanding of devotional arts that shows Africa, or the idea of Africa, remains a powerful political and aesthetic force in the religious imagination of the Americas.
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Òkéwándé, Olúwọlé Tẹ́wọ́gboyè, and Adéfúnkẹ Kẹhìndé Adébáyọ. "Investigating African Belief in the Concept of Reincarnation: The case of Ifá and Ayò Ọlọ́pọ́n. Symbolism among the Yoruba of Southwestern Nigeria." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 2 (2021): 267–81. http://dx.doi.org/10.21638/spbu13.2021.209.

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The concept of reincarnation, a situation where a dead person comes back to life, is as old as human beings. However, there is divergence in the belief among various religions. African religion such as Ifá uses symbols to validate the belief in reincarnation. Ifá is the foundation of the culture of the Yoruba people. The present study aims to define the concept of reincarnation in Ifá and in ayò ọlọ́pọ́n to substantiate African beliefs in the concept of reincarnation. No known work either relates Ifá with the concept of reincarnation or connects ayò ọlọ́pọ́n with Ifá to solve a cultural problem. The present study fills this gap. Symbolism, a mode in semiotics where an object signifies or represents something or somebody, is adopted for the analysis of the study since symbolism is fundamental to Ifá. The visitation of Odù in Ifá is related to the ayò game, linking the symbolism in both Ifá and ayò ọlọ́pọ́n to the realization or application of the concept of reincarnation in human life, especially among Africans and the Yoruba people. It is determined that there is synergy between Ifá and ayò ọlọ́pọ́n, and reincarnation. The study concludes that reincarnation is an encapsulated concept illustrated by Ifá and ayò ọlọ́pọ́n- the religious and social life of the Yoruba people. African cultural symbols are tangible means of cultural heritage that solve contemporary and controversial human issues such as the African belief in reincarnation.
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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.

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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.
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Adebayo, Akanmu G. "Currency Devaluation and Rank: The Yoruba and Akan Experiences." African Studies Review 50, no. 2 (September 2007): 87–109. http://dx.doi.org/10.1353/arw.2007.0077.

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Abstract:Jane Guyer has clearly demonstrated in Marginal Gains (2004) that the ranking of people historically was linked to quantitative scales of money. Guyer's study focuses on the Igbo and Ibibio, two societies in which ranking was by achievement rather than ascription. How do ranking and money interface in other African societies with strong monarchical or centralized social systems? What impact does currency instability have on rank in such societies? This paper examines these questions. Focusing on the Yoruba of Nigeria and the Akan of Ghana, it evaluates the degree to which ranking has been affected by currency devaluation and economic instability since the mid-1980s.
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Fayemi, Ademola Kazeem. "African Sartorial Culture and the Question of Identity: Towards an African Philosophy of Dress." Uchenie zapiski Instituta Afriki RAN, no. 2 (June 30, 2021): 66–79. http://dx.doi.org/10.31132/2412-5717-2021-55-2-66-79.

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This paper is a critical interrogation of the apparel culture as a marker of African identity in traditional and contemporary Africa. The article philosophically discusses the sartorial culture of sub-Saharan Africans in the light of its defining elements, identity, and non-verbal communicative proclivities. Focusing on the Yoruba and the Ashanti people, the author argues that African dress expresses some symbolic, linguistic, and sometimes hidden, complex and immanent meaning(s) requiring extensive interpretations and meaning construction. With illustrative examples, he defends the position that the identity of some cultural regions in Africa can be grouped together based on the original, specific techniques and essence of dress that they commonly share. Against the present absence of an African philosophy of dress in the African sartorial culture and knowledge production, he argues the imperativeness of an African philosophy of dress, its subject matter, and connections to other cognate branches of African philosophy, and the prospects of such an ancillary African philosophy.
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Iyalla-Amadi, Priye. "Langage technique et univers technologique africain." Babel. Revue internationale de la traduction / International Journal of Translation 42, no. 4 (January 1, 1996): 193–210. http://dx.doi.org/10.1075/babel.42.4.02iya.

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Résumé Du fait qu'il apparaît lent à participer à la marche technologique de son temps, l'Africain est perçu comme un retardataire dans l'univers technologique actuel. Or, dans cette étude, nous sommes d'avis qu'il est bel et bien possible de se lancer dans la technologie en se créant un langage technique approprié et en adoptant les procédés ponctuels et précis de la traduction technique. Nous avons choisi la langue yoruba comme modèle de ce travail embryonnaire car nous estimons qu'il s'agit d'une langue africaine "auto-suffisante" et capable de subvenir aux besoins de ses locuteurs à tous les niveaux. Nous avons donc imaginé de formuler un langage technique en nous servant de la langue française comme modèle métalinguistique en vue de parvenir à nos fins, à savoir de doter l'esprit de l'Africain d'une pensée dite technique, afin de faire naître en lui une conscience technologique par la voie lexicologique, pour qu'enfin puissent avoir lieu les inventions technologiques. Abstract The need for the African to be an active part of the technological age is felt now more than ever. Efforts need to be made to make the African aware of the technological realities, manifested via scientific phenomena, present in his environment. One way we intend to do this is by evolving an appropriate lexicological framework whereby indigenous African languages, in this case the Yoruba language, can be made to express scientific and technological phenomena using the concise and precise procedures of technical translation. It is our belief that abstract conceptions concretized by linguistic expressions can give impetus to technological inventions. When the Yoruba speaker knows that he can express the term 'solar collector' in his native language as 'akónajo olóòrùn', he will be better able to appreciate and apprehend the phenomenon in his environment. As David Crystal (1987) noted in his comments on the Sapir-Whorf Hypothesis, people recall things more easily if they correspond to readily available words or phrases. It is our intention to make such words which will convey technological import readily available to Yoruba speakers through this study. We also intend to use the Yoruba language as a model to be emulated by other languages in need of lexicological development, i.e. designed to express scientific and technological realities in such a way as ultimately to give impetus to technological inventions.
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Banwo, Adeyinka O. "The African Clergy and Historical Reconstruction: The Very Reverend J.B. Olafimihan's Iwe Itan Ofa." History in Africa 28 (2001): 1–13. http://dx.doi.org/10.2307/3172204.

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One of the foremost achievements of missionary enterprise in the African region was the training of individuals, particularly clergymen, who came to play pioneering roles in the documentation of the history of their peoples. One of the reasons usually advanced by such chroniclers for taking part in this tedious attempts at historical reconstruction, is basically, to safeguard the history of their people and most especially, the need to prevent their history from being distorted, forgotten or sent into some oblivion. Examples of clergymen or missionary influenced personalities who have performed such tasks in Nigeria include Reverend Samuel Johnson, on the history of the Yoruba, J.D. Egharevba on the history of Benin, and Reverend Samuel Ojo, on the history of Ilorin and Shaki.These chronicles have their limitations. The writers often serve as public image launderers for the people they write about. As a result, a lot of bias and subjectivism is embellished in what they attempt to project. Historical facts are distorted in this process. The lack of the chroniclers' basic methods of historical research is also evident in their narrative method of historical writing. This approach does not provide any opportunity for proper historical analysis. In spite of the limitations of these chronicles, they have served as very useful sources of primary information for contemporary historians. More importantly, their writings have been able to create a sense of identity and cultural awareness among their intended audience. In other words they have sometimes proved more relevant and acceptable to the intended audience even more than the works of contemporary historians.2 It is with this hindsight that we examine Iwe Itan Ofa by The Very Reverend J.B. Olafimihan.
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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.

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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.
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Dissertations / Theses on the topic "Yoruba (African people) Yoruba (African people) Yoruba (African people) Christianity and other religions"

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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Asonibare, Stephen. "Using extended family dynamics to grow the Nigerian church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Olabimtan, Kehinde Olumuyiwa. "A comparative and theological evaluation of the interface of mission Christianity and African culture in nineteenth century Akan and Yoruba lands of West Africa." Thesis, 2002. http://hdl.handle.net/10413/3753.

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This study explores the dynamics at play in the nineteenth century interaction between European mission Christianity and the peoples and cultures of West Africa with Akan (Gold Coast) and Yoruba (Nigeria) lands serving as the model theatres of the interaction. It appreciates the fact that in a context such as West Africa, where religious consciousness permeates every aspect of life, the coming of the Gospel to its peoples impacted every aspect of the social and religious lives of the people. Chapter one sets the agenda for the study by exploring the dynamics involved in the transmission of the Gospel as it spread from Palestine to the Graeco-Roman world, medieval Europe, Enlightenment Europe and, later, Africa in the nineteenth century. It also defines the limits of the study to the period 1820-1892. Chapter two explores the religious and the cultural environments that gave shape to the modem European missionary movement. It highlights the features of the European Reformation that were factors in defining missionary methods in West Africa. It also emphasizes the subtle infiltration of Enlightenment ideals-the primacy of Reason, the way of Nature, and the idea of Progress-into missionary consciousness about Africa and its peoples. Chapter three delineates the religious and the cultural milieus of West Africans in contrast to that of European missionaries. It underscores the integral nature of religion to the totality of life among West Africans. It also contrasts the socio-political conditions of Akan land and Yoruba land in the nineteenth century while appreciating the rapid changes impinging on their peoples. Chapter four explores how the prevailing realities in Akan and Yoruba lands defined the fortunes and the prospects of the missionary message among the people. In doing this, it draws from four model encounters of mission Christianity with West African peoples and cultures. In Mankessim, the deception associated with a traditional cult was exposed. At Akyem Abuakwa, the contention between missionaries and the royalty for authority over the people led to social disruption. The resistance of the guild of Ifa priests to Christian conversion and the assuring presence of missionaries to the warrior class created ambivalence at Abeokuta. Ibadan offers us an irenic model of interaction between mission Christianity and West African religions as Ifa, the Yoruba cult of divination, sanctioned the presence of missionaries in the city. Chapter five reflects on the issues that are significant in the interaction of the Gospel with West African cultures. It appreciates the congruence between the Gospel and West African religious worldview. It assesses the impact of missionary methods on the traditional values of West Africans, appreciating the strength and the weaknesses of the school system, the value of Bible translation into mother-tongues, and the contextual relevance of the mission station method of evangelization. It also explores the meaning of Christian conversion in West Africa using the models of A.D. Nock, John V. Taylor and Andrew F. Walls. Chapter six concludes with Andrew Walls' three tests of the expansion of Christianity. The conclusion is that in spite of the failures and weaknesses of some of the methods adopted by European missionaries in evangelizing West Africa, their converts understood their message, domesticated it according to their understanding and appropriated its benefits to the life of their societies.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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Books on the topic "Yoruba (African people) Yoruba (African people) Yoruba (African people) Christianity and other religions"

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Payne, John Augustus Otonba. Table of principal events in Yoruba history, with certain other matters of general interest. Ann Arbor, Mich: UMI, 2003.

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Ecun, Oba. Ita: Mythology of the Yoruba religion. Miami, FL: ObaEcun Books, 1996.

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African cultural revolution of Islam and Christianity in Yoruba land. Ipaja-Lagos: Eternal Communications, 2002.

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Feyisike, Esther. The history of Christianity in Oyo State of Nigeria: Its influence on Yoruba culture. Orogun Ibadan, Nigeria: Freeman Productions, 2000.

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Oshitelu, G. A. Expansion of Christianity in West Africa up to 1914. Ibadan, Nigeria: Oputoru Books, 2002.

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Dopamu, P. Adelumo. Ès̲ù, the invisible foe of man: A comparative study of Satan in Christianity, Islam, and Yoruba religion. Ijebu-Ode, Nigeria: Shebiotimo Publications, 1986.

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1928-, Pemberton John, and Picton John, eds. Ibeji: The cult of Yoruba twins. Milan: 5 Continents, 2003.

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City of 201 gods: Ilé-ifè in time, space, and the imagination. Berkeley: University of California Press, 2011.

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Oladele, David Olusegun. A life for freedom and service: Dr. James Churchill Omosanya Vaughan (1893-1937). Ibadan [Nigeria]: Options Book and Information Services, 2000.

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Dopamu, P. Adelumo. Exu, o inimigo invisível do homem: Um estudo comparativo entre Exu da religião tradicional iorubá (Nagô) e o demônio das tradições cristã e muçulmana. São Paulo: Editora Oduduwa, 1990.

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