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Journal articles on the topic 'Yoruba diaspora'
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Gbesoevi, Emmanuel Semako, Hendeweh Dorcas Hunpegan, and Jide Pius Gbenu. "Planning and Integration of ICT on Teacher Education Professional Development for Enhancing Teaching and Learning of Yoruba Migrated Indigenes of Lagos State in Diaspora." Journal of Educational Sciences 6, no. 4 (October 24, 2022): 511. http://dx.doi.org/10.31258/jes.6.4.p.511-522.
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This study examine planning and integration of ICT on teacher’s professional development among yoruba migrated indigene of Lagos State in Diaspora. This study adopted a descriptive correlational research design. A simple and purposive random sampling techniques was adopted to select the sample for this study. Data was collected through a self-designed questionnaire titled” Planning and Integration of ICT on Teachers Education for Professional Development for Migrated Yoruba Indigenes of Lagos State in Diaspora” (PLICTTEPDMYILSD). The instrument was validated through face and content validity and was found reliable at 0.71 coefficients using a test retest reliability method. Data collected for testing the hypothesis at 0.05 level of significance was analyzed using Pearson’s Product-Moment Correlation Coefficient. The results showed a significant relationship between ICT and teaching and learning outcome of Yoruba Migrated Indigene in Diaspora: a significant relationship between Information communication Technology and teaching effectiveness of Yoruba Migrated Indigenes of Lagos State in Diaspora: a significant relationship between teacher and student accessibility to Information Communication Technology and the productivity the Yoruba Migrated Indigene of Lagos State in Diaspora. It was recommended that proper planning and integration of ICT in education among Yoruba Migrated Indigene of Lagos State in Diaspora.
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Murphy, Joseph M. "Yoruba Religions in Diaspora." Religion Compass 4, no. 7 (June 27, 2010): 400–409. http://dx.doi.org/10.1111/j.1749-8171.2010.00223.x.
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LOVEJOY, PAUL E. "The Frontier States of Western Yorubaland, 1600–1889. By BIODUN ADEDIRAN. Ibadan: Institut Français de Recherche en Afrique, 1994. Pp. x + 248. No price given (ISBN 978-2015-25-3)." Journal of African History 38, no. 1 (March 1997): 123–77. http://dx.doi.org/10.1017/s002185379648690x.
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The identification of the various sub-groups of the Yoruba offers a challenge to historians, particularly since large numbers of Yoruba-speaking people were deported into the African diaspora. In this contribution to Yoruba historiography, Adediran analyses the history of the western Yoruba sub-groups, especially those resident in République du Benin and also in Togo. This study expands upon Adediran's Ph.D. thesis (Awolowo University, 1980) and is based on oral traditions and archival materials, as well as an excellent grasp of the published literature.
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Ukah, Asonzeh. "Yoruba in Diaspora: An African Church in London." Pneuma 30, no. 1 (2008): 178–79. http://dx.doi.org/10.1163/157007408x288000.
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Lock, Helen. "Yoruba Girl Dancing and the Post-War Transition to an English Multi-Ethnic Society." Ethnic Studies Review 22, no. 1 (January 1, 1999): 112–21. http://dx.doi.org/10.1525/esr.1999.22.1.112.
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This paper exemplifies the insider/outsider binary in a nation's shift towards a multi-ethnic society. The writer gives insight into the African Diaspora within England in her exploration of Yoruba Girl Dancing.
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Insell, Celeste. "Defining an Aesthetic: African Canadian Playwrights in Vancouver." Canadian Theatre Review 83 (June 1995): 39–42. http://dx.doi.org/10.3138/ctr.83.010.
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Concepts of beauty for the African diaspora can be traced back to the aesthetic and spiritual beliefs of various ethnic groups in Africa which were amalgamated over the five hundred years in which the diaspora was scattered. Today, these cultural values remain rooted in the approach that people of African heritage take in the practice of various art forms. The concept of beauty united to the spirit is central to the aesthetics of West Africa – objects of beauty possess a spiritual as well as external beauty, with even the concept of beauty differing greatly from that of the European. The Yoruba, Ibo, Kongo, Mande and Hausa, all West African tribes, were the predominant groups brought to North America during the slave trade. The Yoruba and the Kongo were the most influential cultures and their influence has prevailed throughout the centuries.
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LOVEJOY, HENRY B., and OLATUNJI OJO. "‘LUCUMÍ’, ‘TERRANOVA’, AND THE ORIGINS OF THE YORUBA NATION." Journal of African History 56, no. 3 (October 1, 2015): 353–72. http://dx.doi.org/10.1017/s0021853715000328.
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AbstractThe etymology of ‘Lucumí’ and ‘Terranova’, ethnonyms used to describe Yoruba-speaking people during the Atlantic slave trade, helps to reconceptualize the origins of a Yoruba nation. While there is general agreement that ‘Lucumí’ refers to the Yoruba in diaspora, the origin of the term remains unclear. We argue ‘Lucumí’ was first used in the Benin kingdom as early as the fifteenth century, as revealed through the presence of Olukumi communities involved in chalk production. The Benin and Portuguese slave trade extended the use of ‘Lucumí’ to the Americas. As this trade deteriorated by 1550, ‘Terranova’ referred to slaves captured west of Benin's area of influence, hence ‘new land’. By the eighteenth century, ‘Nagô’ had replaced ‘Lucumí’, while the ‘Slave Coast’ had substituted ‘Terranova’ as terms of reference. This etymology confirms the collective identification of ‘Yoruba’ and helps trace the evolution of a transnational identity.
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Apter, Andrew. "Yoruba Ethnogenesis from Within." Comparative Studies in Society and History 55, no. 2 (April 2013): 356–87. http://dx.doi.org/10.1017/s0010417513000066.
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AbstractIt is an anthropological truism that ethnic identity is “other”-oriented, such that who we are rests on who we are not. Within this vein, the development of Yoruba identity in the late nineteenth century is attributed to Fulani perspectives on their Oyo neighbors, Christian missionaries and the politics of conversion, as well as Yoruba descendants in diaspora reconnecting with their West African homeland. In this essay, my aim is to both complement and destabilize these externalist perspectives by focusing on Yoruba concepts of “home” and “house” (ilé), relating residence, genealogy and regional identities to their reconstituted ritual frameworks in Cuba and Brazil. Following Barber's analysis of Yoruba praise-poetry (oríkì) and Verran's work on Yoruba quantification, I reexamine the semantics of the category ilé in the emergence of Lucumí and Nagô houses in order to explain their sociopolitical impact and illuminate transpositions of racial “cleansing” and ritual purity in Candomblé and Santería. More broadly, the essay shows how culturally specific or “internal” epistemological orientations play an important if neglected role in shaping Atlantic ethnicities and their historical trajectories.
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Brennan, Vicki L. "‘Truly We Have a Good Heritage’: Musical Mediations in a Yoruba Christian Diaspora." Journal of Religion in Africa 42, no. 1 (2012): 3–25. http://dx.doi.org/10.1163/157006612x633992.
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AbstractThis essay discusses the Asaphs of Seraph, a Yoruba Christian organization based in the United States whose primary activity consists of holding an annual convention for current and former members of Cherubim and Seraphim churches in Nigeria. I examine how the Asaphs of Seraph use musical performances and media to circulate Yoruba Christian forms of practice and subjectivity. Through an analytic focus on processes of mediation and circulation, I explore how the Asaphs of Seraph produce and maintain diasporic consciousness and community through the use of religious music.
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Friday-Ótún, J. O. "Translating question propositions between English and Yoruba." Babel. Revue internationale de la traduction / International Journal of Translation 56, no. 3 (October 28, 2010): 219–36. http://dx.doi.org/10.1075/babel.56.3.02fri.
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This paper focuses on the aspect of question translation between English and Yoruba. Translation serves as a mirror through which any language can be relatively replicated into another. Question proposition between English and Yoruba are significant in the body of language knowledge among about 30 million Yoruba users of English in the western part of Nigeria and diaspora.<p>This study explored the types of question propositions between English and Yoruba, and their process in translation free from the former to the latter, and, vice versa, using the literal and idiomatic continuum of translation proposed by Larson (1984). The findings of the paper revealed that question translation between both languages has implications on the characteristics of language which affect translation. The similarities and peculiarities of each language as they affect the translation to Wh, Yes/no, Echo, Tag and Alternative questions in both languages were highlighted. Also underscored was the significance of translating question proposition between both languages in pedagogical and other contexts of communication.
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Odugbemi, Ibrahim A. "Toyin Falola and Akintunde Akinyemi (Eds). Encyclopedia of the Yoruba. Bloomington and Indianapolis: Indiana University Press, 2016. 371pp." Yoruba Studies Review 3, no. 1 (December 21, 2021): 1–3. http://dx.doi.org/10.32473/ysr.v3i1.129933.
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Encyclopedia of the Yoruba is a single-volume encyclopedia that is comprised of 285 entries of short essays written by 188 authors who are predominantly scholars and academic researchers from Africa, Europe and North America. The different word-ranges of the essays vary from 1000 words (for 78 entries) to 750 words (for 88 entries) and 500 words (for 119 entries). Across these entries, the encyclopedia gives a complex, yet detailed, presentation of the Yorùbá, a dominant ethnic group in West Africa and the most prominent African cultural population, identity and presence in the African diaspora including North America, the Caribbean and South America. It presents the Yorùbá with respect to their involvements in, and interactions with, different sociocultural experiences, practices and expressions by “emphasizing the peculiarities, features, and commonalities of the people” (xi). Following an alphabetical ordering, each entry in the encyclopedia is complete on its own as it examines and discusses a subject, subject matter, concept or topic that shares an affiliation with the Yorùbá world in time (the traditional past in all its distant and intricate temporal dimensions and the modern present in all its complex interrelations) and/or space (Yoruba homes across West Africa and the African diaspora. Such concentrations of the entry include persons/personalities, demographics, worldviews and cosmological values and elements, and several material and non-material aspects of the Yorùbá culture and folklore, and their corresponding affiliates. It is important to add that the completeness of the entries is considerably informed by the suitability of the word-ranges used. It is commendable that 358 Ibrahim A. Odugbemi the editors are able to determine the word-range that fits the discourse of every entry and the authors are also able to conform. By writing across the various word-limits, the authors have been able to give adequate information about their subjects of discussion. Each word-limit is moderate enough to convey the basic information on the subject or topic of every entry.
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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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Alabi, Adetayo. "Wole Soyinka’s Ori Olokun Emprise and Autobiography." Yoruba Studies Review 7, no. 2 (January 19, 2023): 1–18. http://dx.doi.org/10.32473/ysr.7.2.132801.
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In Telling Our Stories: Continuities and Divergences in Black Autobiographies, I suggest that the overwhelming presence of the community is one of the major continuities in Black autobiographies of Africa, the Unites States, and the Caribbean. This focus on community manifests itself in terms of resistance, solidarity, and inclusiveness in the autobiographies of slaves, creative writers, and political activists. A new dimension to the superordinate presence of the community in Black autobiography is in terms of diaspora sensibility. This diaspora consciousness is symbolized in the Orí Olókun treasure that Wole Soyinka foregrounds in You Must Set Forth at Dawn. This paper focuses on the development of Soyinka’s diaspora consciousness in relation to the perceived presence of Orí Olókun in Bahia and his attempt with his colleagues to forcefully repatriate the treasure back to the public domain from where it was removed. The paper argues that what operates at the background of Soyinka’s group’s project of repatriating Orí Olókun from Brazil to Nigeria is the communal spirit of Yoruba and African nationalism that cuts across colonial geographical boundaries. The paper considers the role of Soyinka, Yai, Isola, and Abimbola in the attempt to repatriate Orí Olókun back to Nigeria. Emphasis is also on Soyinka’s narrative strategies and specifically the implications of his autobiographical medium to represent his and his community’s struggle to return what rightly belongs to them back to Nigeria. How the autobiographical genre develops that umbilical cord that links the Yorubas in Africa and the diaspora through the Ori Olokun episode is also considered.
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Enyaosah, Damian. "Ethnomedicine in the USA: Aesthetics of Performance and Organic Wellness as a Posthuman Construct In the ‘Ifa’ Ritual of the Santeria." Scholars International Journal of Traditional and Complementary Medicine 7, no. 03 (March 25, 2024): 48–55. http://dx.doi.org/10.36348/sijtcm.2024.v07i03.002.
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Performances across time have promoted human wellness, especially as we continue to incorporate the lived experiences of healing rituals into our contemporary artistic practices. Audience members practice good physical, emotional, social, and psychological health through their ability to create an illusion of mental escape, enlightenment, and entertainment. The paper comments on a specific shamanistic practice – “Ifa Ritual,” practiced by the African diaspora of the Americas as a metric for evaluation. I shall explore documented research on the performance expressions noticeable in the Yoruba Ifa ritual exemplary in the Santeria and their communal benefits to Afro-Cubans in the USA. The Afro-Cuban Yorubas called Lucumi are believed to have migrated as slaves from the Yoruba subgroups of Africa to the New World, and there they introduced a cultural practice called the Santeria. The Santeria is an attempt to decolonize the impact of Western religious ideologies on their spiritual and social life by performing Ifa rites as a mode of worship and healing. I interrogate how the performative styles and elements of “Ifa” including the divination techniques contribute to promoting the well-being of contemporary Ifa practitioners. Theoretically, the study considers rituals as a fundamental approach to performance and wellness that seeks to reinforce and provoke discourses in post-humanism. The scope of this study is confined to the branch of humanities and soft sciences devoted to prevalent research on the Yoruba belief system and Lucumi Santeria, aiding the discussion of "Ifa" as a post-humanist construct of performance and wellness.
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Capone, Stefania. "The Orisha religion in a transnational perspective." Social Compass 69, no. 2 (May 31, 2022): 135–52. http://dx.doi.org/10.1177/00377686221083515.
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This International Society for the Sociology of Religion (ISSR) keynote lecture offers a glimpse on 20 years of research on the transnationalization of Orisha religion in the ‘Black Atlantic’. By expanding Gilroy’s analyses to include the South Atlantic, and in particular, Brazil and Nigeria, I focus on the diffusion of these religious practices in a tricontinental space of circulation. The transnational ‘Yoruba’ community is constituted on both sides of the Atlantic, thanks to the continuous exchanges between these two territories. If the Yoruba identity in Nigeria needs its American ‘mirror’ to exist, the so-called ‘globalization of the Orisha religion’ is the product of this incessant negotiation between different versions of the Yoruba tradition in Africa as well as in the diaspora. This also includes the persisting role of nation in transnational processes and the issue of religious (im)mobilities, showing that religious transnationalization is not necessarily linked to migration.
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Oladejo, Mutiat Titilope. "Creative Expressions from the Trans-Atlantic Era: African Women Artistes in Diaspora." Uchenie zapiski Instituta Afriki RAN, no. 3 (September 30, 2021): 86–95. http://dx.doi.org/10.31132/2412-5717-2021-56-3-86-95.
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The culture of singing and dancing is peculiar to Africa. Before the Trans-Atlantic trade, the culture was a creative expression in everyday life. From a historical perspective, this work examines the movement of African culture into the Trans-Atlantic world through the artistic performances of women in Diaspora. The African Diaspora is a diverse world outside Africa. Hence, this work analyses the experiences across the societies of the African Americans, Afro-Brazilians, the Yoruba Diaspora, Afro-Caribbean, within Africa among others. Women in this spaces have encountered various dynamics of being African descent in al long duree. It examines the historical process that influenced the contemporary practices in the work of female artistes in Diaspora. The work complicates the experiences of female artistes as a manifestation of the characteristics of racial and gender inequalities driven by the struggles for self-worth and determination in the Diaspora. Invariably, this work analysed how cultural ideas from Africa transferred to the diaspora. Significantly, the African female artistes in Diaspora use their work to re-enact and revolve culture by which entrepreneurial tendencies featured. The historical method is adopted.
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Falola, Toyin. "Yoruba in Diaspora: An African Church in London, Hermione Harris." Africa Today 54, no. 4 (June 2008): 94–96. http://dx.doi.org/10.2979/aft.2008.54.4.94.
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Conduru, Roberto. "Axó of the spider woman: Black activism in Goya Lopes’s patterned fabrics." International Journal of Fashion Studies 10, no. 2 (October 1, 2023): 157–87. http://dx.doi.org/10.1386/infs_00093_1.
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This article delves into the remarkable work and journey of Goya Lopes, an Afro-Brazilian designer, entrepreneur and activist. It explores the intersection of fashion and art within her designs of patterned fabrics, which encompass a wide range of everyday and unique garments, household items and more. The discussion highlights pivotal moments in Lopes’s career, including her 2008 solo exhibition The African Diaspora in Brazil, her collaborative book Imagens da Diáspora (‘Images of the diaspora’) with Brazilian historian Gustavo Falcón in 2010 and her 2017 installation Sentidos Afro-Baianos (‘Afro-Bahian senses’). Through examining select fabric patterns, the article unveils their significance as integral components of Lopes’s ongoing anti-racist activism, which has spanned over five decades from the region of Bahia in northeastern Brazil. Lastly, it delves into Lopes’s unique conceptualization of her fabrics as axós, drawing on the Yoruba term for aso (‘cloth’), and highlights their role as empowering, protective and militant Afro-diasporic mantles. The article underscores how Lopes employs fashion design as a form of activism and a subtle yet potent means to propagate political ideas.
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James, Susan. "Indigenous Epistemology Explored through Yoruba Orisha Traditions in the African Diaspora." Women & Therapy 41, no. 1-2 (June 16, 2017): 114–30. http://dx.doi.org/10.1080/02703149.2017.1324192.
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Ugwuani, Chikere. "Yoruba in Diaspora: An African Church in London. By Hermione Harris." Heythrop Journal 52, no. 5 (July 26, 2011): 906. http://dx.doi.org/10.1111/j.1468-2265.2011.00682_74.x.
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Yong, Amos. "Yoruba in Diaspora: An African Church in London – By Hermione Harris." Religious Studies Review 33, no. 4 (October 2007): 320. http://dx.doi.org/10.1111/j.1748-0922.2007.00223_6.x.
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Olmos, Lioba Rossbach de. "Falola, Toyin, and Matt D. Childs (eds.): The Yoruba Diaspora in the Atlantic World." Anthropos 101, no. 2 (2006): 606–7. http://dx.doi.org/10.5771/0257-9774-2006-2-606.
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Harlin, Kate. ""One foot on the other side": Towards a Periodization of West African Spiritual Surrealism." College Literature 50, no. 2-3 (March 2023): 295–322. http://dx.doi.org/10.1353/lit.2023.a902220.
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Abstract: For both writers and scholars of African and diaspora literature, genre is a fraught concept. Western institutions, especially departments of English literature, have used the tool of genre to discipline Africana literatures and the people who create them, at once reducing conventional realism to a source of anthropological information and mischaracterizing realism with an indigenous or Nonwestern worldview as fantasy or "Magical Realism." "West African spiritual surrealism," as defined in this essay, offers a generic rubric that both attends to the literalization of Igbo and Yoruba cosmology in fiction as well as the ways these cosmologies can give rise to literary devices that resist hegemonic, Anglo-American centric literary interpretation. Through close readings of Helen Oyeyemi's The Icarus Girl (2005) and Akwaeke Emezi's Freshwater (2018), this article historicizes West African spiritual surrealism as a geographically and ideologically diasporic genre that cannot be properly understood through frameworks of globalization alone. This genre and its writers require critics to read both deeply and widely in order to understand how West African spiritual surrealism places African cosmologies and people always already at the center of literary production.
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Adepoju, Oluwatoyin Vincent. "Epistemic Roots, Universal Routes and Ontological Roofs of African “Ritual Archives”: Disciplinary Formations in African Thought." Yoruba Studies Review 3, no. 1 (December 21, 2021): 1–41. http://dx.doi.org/10.32473/ysr.v3i1.129934.
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One may compose an essay on another essay, and possibly an even longer one than the essay being studied, long as that one is, when one is confronted with one of those things one has to say something about after encountering them. “Ritual Archives”, the climatic conclusion of the account in The Toyin Falola Reader ( Austin: Pan African University, 2018), of the efforts of Africa and its Americas Diaspora to achieve political, economic, intellectual and cultural individuality, is a deeply intriguing, ideationally, structurally and stylistically powerful and inspiring work, rich with ideas and arresting verbal and visual images. His focus is Africa and its Diaspora, but his thought resonates with implications far beyond Africa, into contexts of struggle for plurality of vision outside and even within the West, the global dominance of whose central theoretical constructs inspires Falola’s essay. “Ritual Archives”, oscillates between the analytical and the poetic, the ruminative and the architectonic, expressive styles pouring out a wealth of ideas, which, even though adequately integrated, are not always adequately elaborated on. This essay responds to the resonance of those ideas, further illuminating their intrinsic semantic values and demonstrating my perception of the intersections of the concerns they express with issues beyond the African referent of “Ritual Archives”. This response is organized in five parts, representing my understanding of the five major thematic strategies through which the central idea is laid out and expanded. 316 Oluwatoyin Vincent Adepoju The first section, “Developing Classical African Expressions as Sources of Locally and Universally Valid Theory” explores Falola’s advocacy for an expanded cultivation of theory from Africa created and Africa inspired expressive forms. “Epistemic and Metaphysical Integrity in Ifá”, the second part, examines his argument for a re-centering of studies in classical African thought within the epistemic and metaphysical frames of those bodies of knowledge, using the Yoruba origin Ifá system of knowledge, spiritual development and divination as an example, an illustration I analyze through my own understanding of the cognitive and metaphysical framework of Ifá. The third unit, “Falola’s Image Theory and Praxis, Image as Archive, Image as Initiator”, demonstrates Falola’s dramatization of the cognitive possibilities of works of art as inspirers of theory, exemplified by a figurine of the Yoruba origin òrìṣà cosmology, the deity Esu. This is the most poetic and one of the most imaginatively, ideationally evocative and yet tantalizingly inadequately elaborated sections of “Ritual Archives”, evoking continuities between Yoruba philosophy, òrìṣà cosmology and various bodies of knowledge across art and image theory and history, without expanding on the ideas or building them into a structure adequately responsive to the promise of the ideas projected, a foundation I contribute to developing by elucidating my understanding of the significance of the ideas and their consonance with related conceptions and issues from Asian, Western and African cultures. I also demonstrate how this section may contribute to clarification of the nature of Yoruba philosophy understood as a body of ideas on the scope of human intelligibility and the relationship between that philosophy and òrìṣà cosmology, an expansive view of the cosmos developed in relation to the philosophy. This is a heuristic rather than an attempt at a definitive distinction and is derived from the relationship between my practical and theoretical investigation of Yoruba epistemology and Falola’s exploration, in “Ritual Archives”, of a particularly strategic aspect of òrìṣà cosmology represented by Esu. The distinction I advance between Yoruba philosophy and òrìṣà cosmology and the effort to map their interrelations is useful in categorizing and critically analyzing various postulates that constitute classical Yoruba thought. This mapping of convergence and divergence contributes to working out the continuum in Yoruba thought between a critical and experiential configuration and a belief system. The fourth section, “The Institutional Imperative”, discusses Falola’s careful working out of the institutional implications of the approach he advocates of developing locally and universally illuminating theory out of endogenous African cultural forms. The fifth part, “Imagistic Resonance”, presents Falola’s effort to make the Toyin Falola Reader into a ritual archive, illustrating his vision for African art as an inspirer of theory, by spacing powerful black and white pictures of forms of this art, mainly sculptural but also forms of Epistemic Roots, Universal Routes and Ontological Roofs 317 clothing, largely Yoruba but also including examples from other African cultures, throughout the book. Except for the set of images in the appendix, these artistic works are not identified, nor does the identification of those in the appendix go beyond naming them, exclusions perhaps motivated by the need to avoid expanding an already unusually big book of about 1,032 pages of central text. I reproduce and identify a number of these artistic forms and briefly elaborate on their aesthetic force and ideational power, clarifying the theoretical formations in which they are embedded and exploring the insights they could contribute to theory beyond their originating cultures. “Ritual Archives” is particularly important for me because it elucidates views strategic to my own cognitive explorations and way of life but which I have not been able to articulate with the ideational comprehensiveness and analytical penetration Falola brings to the subject of developing theory from endogenous African cultural expressions, exemplified by Ifá and art, two of my favorite subjects
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Burgess, Richard. "Hermione Harris, Yoruba in Diaspora: An African Church in London, New York, Macmillan, 2006, 304pp." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 8, no. 1 (June 13, 2009): 63–65. http://dx.doi.org/10.1558/ptcs.v8i1.63.
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Murray, Saille Caia. "Apples for Audubon and Eggplant for Oya." Journal for the Study of Religion, Nature and Culture 15, no. 4 (February 16, 2022): 487–516. http://dx.doi.org/10.1558/jsrnc.21397.
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Harlem’s historic Sugar Hill neighborhood possesses several public parks and cemeteries used by African and Afro-Caribbean Diaspora communities for religious activities. In my research, I have identified and mapped sites of religious activities and conducted interviews with community members, revealing how practitioners of Santería, Vodou, and Yoruba traditions have adapted to their urban home via the use of public space. The religious traditions explored here require interaction with nature and the physical land. Therefore, I argue that public space serves as critical infrastructure for facilitating the practice of these religious traditions. I build on the views of Erika Svendsen, Lindsay Campbell, and Heather McMillen that practitioners who engage in this use of public space derive a psycho-social-spiritual benefit from those spaces, while simultaneously contributing to the diversity and democracy of these public spaces as Frederick Law Olmsted and others have theorized.
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Banda, Felix, and Idowu Adetomokun. "AFRICAN RENAISSANCE AND NEGOTIATION OF YORUBA IDENTITY IN THE DIASPORA: A CASE STUDY OF NIGERIAN STUDENTS IN CAPE TOWN." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 10, no. 1 (January 2, 2015): 83–101. http://dx.doi.org/10.1080/18186874.2015.1050217.
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Law, Robin. "Ethnicities of Enslaved Africans in the Diaspora: On the Meanings of “Mina” (Again)." History in Africa 32 (2005): 247–67. http://dx.doi.org/10.1353/hia.2005.0014.
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The term “Mina,” when encountered as an ethnic designation of enslaved Africans in the Americas in the seventeenth to nineteenth centuries, has commonly been interpreted as referring to persons brought from the area of the “Gold Coast” (“Costa da Mina” in Portuguese usage), corresponding roughly to modern Ghana, who are further commonly presumed to have been mainly speakers of the Akan languages (Fante, Twi, etc.) dominant on that section of the coast and its immediate hinterland. In a recently published paper, however, Gwendolyn Hall has questioned this conventional interpretation, and suggested instead that most of those called “Mina” in the Americas were actually from the “Slave Coast” to the east (modern southeastern Ghana, Togo, and Bénin), and hence speakers of the languages nowadays generally termed “Gbe” (though formerly more commonly “Ewe”), including Ewe, Adja, and Fon. Given the numerical strength of the “Mina” presence in the Americas, as Hall rightly notes, this revision would substantially alter our understanding of ethnic formation in the Americas.In further discussion of these issues, this paper considers in greater detail than was possible in Hall's treatment: first, the application of the name “Mina” in European usage on the West African coast itself, and second, the range of meanings attached to it in the Americas. This separation of African and American data, it should be stressed, is adopted only for convenience of exposition, since it is very likely that ethnic terminology on the two sides of the Atlantic in fact evolved in a process of mutual interaction. In particular, the settlement of large numbers of returned exslaves from Brazil on the Slave Coast from the 1830s onwards very probably fed Brazilian usage back into west Africa, as I have argued earlier with respect to the use of the name “Nago” as a generic term for the Yoruba-speaking peoples.
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Ebisi, Njideka. "International Migration (Japa Syndrome) and Institutional Development of Nigeria: Perception of Stakeholders in Southeast part of the Country." Nigerian Journal of Sociology and Anthropology 21, no. 2 (2023): 117–32. http://dx.doi.org/10.36108/njsa/3202.12.0270.
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Although migration has been an age-long phenomenon, the current manifestation of international migratory trend which has been nicknamed ‘Japa’, a localized Yoruba word literally means escape to look for survival. Thus, Japa has become most prevalent in Nigeria and has continued to intensify due to increasing poverty, low standard of living, poor remuneration of the workforce. As a result, strikes are frequent, corruption is pervasive and insecurity among others have assumed a worrying dimension. Consequently, there is mass exodus of skilled Nigerians. Yet, the effects of this phenomenon on institutional development of Nigeria have remained largely unexplored with regard to empirical research. This study, therefore, examined international migration and institutional development of Nigeria, with a view to contributing to the discourse on Nigeria’s development context. The neoclassical economic theory of international migration was employed as the theoretical framework. Descriptive-cross-sectional survey design was adopted, with 252 respondents selected through voluntary participation in a web-based survey. The findings revealed that the negative effect of international migration is mostly reflected in the brain-drain phenomenon, which continued to affect the growth and viability of local institutions. It was also found that international migration has some positive effects which contribute in the development of socio-economic institutions in the Southeast Nigeria, particularly through diaspora remittances, knowledge and skills transfer, among others. The study, therefore, recommended the need for institutional restructuring, as well as political reforms that would address deficiencies in institutional structures in Nigeria.
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ter Haar, Gerrie. "Hermione Harris. Yoruba in Diaspora: An African Church in London. New York: Palgrave Macmillan, 2006. vii + 294 pp. Charts. Glossary. Notes. Bibliography. Index. $69.95. Cloth." African Studies Review 51, no. 1 (April 2008): 181–82. http://dx.doi.org/10.1353/arw.0.0043.
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Jalloh, Alusine. "The Yoruba Diaspora in the Atlantic World. Edited by Toyin Falola and Matt D. Childs. (Bloomington, Ind.: Indiana University Press, 2004. Pp. xii, 455. $27.95.)." Historian 68, no. 4 (December 1, 2006): 816–17. http://dx.doi.org/10.1111/j.1540-6563.2006.00169_3.x.
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Ogbomo, Onaiwu W. "Toyin Falola and Matt D. Childs, eds, The Yoruba Diaspora in the Atlantic World. Blacks in the Diaspora. Bloomington, IN: Indiana University Press, 2005. ix + 455 pp. ISBN: 0-253-34458-1 (hbk.); 0-253-21716-4 (pbk.)." Itinerario 30, no. 1 (March 2006): 98–101. http://dx.doi.org/10.1017/s0165115300012596.
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Falola, Toyin. "Akin Ogundiran: The Historian and Archaeologist of Yoruba-Atlantic becomes Chancellor Professor at the University of North Carolina at Charlotte." Yoruba Studies Review 4, no. 1 (December 21, 2021): 1–7. http://dx.doi.org/10.32473/ysr.v4i1.130038.
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I am pleased to share the good news that Professor Akin Ogundiran has been named Chancellor’s Professor at the University of North Carolina at Charlotte. This distinguished title is a university-wide honor reserved for a full professor who has attained outstanding scholarly achievement in a professional field, and excelled in interdisciplinary research, teaching, and service in more than one department or college. He is the third professor in the university’s history to attain this distinguished rank—https://provost.uncc.edu/news/2019-10-28/ogundiran-receives-chancellors-professordesignation Professor Ogundiran has always been as exceptional as he was promising. He was a graduate of Obafemi Awolowo University where he bagged BA in Archaeology (First Class Honors) in 1988. This is where and when our interactions began, and that was where we sensed he was a student who would be greater than his teachers. We are proud of him, as one of the best students produced by Ife. He earned his M.Sc. in archaeology from the University of Ibadan in 1990. Ten years later, he received his doctorate in archaeology from Boston University. Within eight years, he became a professor of History and a major pillar in African Studies. In my book, The African Diaspora: Slavery, Modernity and Globalization, I devoted Chapter 10 to his oeuvre, stating in one of the key paragraphs that: 268 Toyin Falola In connecting West Africa to the Atlantic economy, Ogundiran is pointing to what could be characterized as the metabolic rift between supply and demand; African economies were on the supply side of the global division of labor that compelled them to produce for the Atlantic economy and, at the same time, to consume products from external sources. This division of labor, and the productive mechanism unleashed by the demand side, ultimately had implications for all aspects of institutions. Ogundiran has to grapple not only with the meaning of local history, but also with the definition of the world in which the local is situated against the background of rapidly changing events. And if, as he treats the local, he engages in issues around production and trade—as all his objects indicate—he is forced to engage in the understanding of how society relates to nature: that is, how humans ultimately relate to their environments, using and destroying them at the same time, and sometimes renewing them as well.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 81, no. 3-4 (January 1, 2007): 271–341. http://dx.doi.org/10.1163/22134360-90002485.
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Sally Price & Richard Price; Romare Bearden: The Caribbean Dimension (J. Michael Dash)J. Lorand Matory; Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé (Stephan Palmié)Dianne M. Stewart; Three Eyes for the Journey: African Dimensions of the Jamaican Religious Experience (Betty Wood)Toyin Falola & Matt D. Childs (eds.); The Yoruba Diaspora in the Atlantic World (Kim D. Butler)Silvio Torres-Saillant; An Intellectual History of the Caribbean (Anthony P. Maingot)J.H. Elliott; Empires of the Atlantic World: Britain and Spain in America 1492-1830 (Aaron Spencer Fogleman)Elizabeth Mancke & Carole Shammmmas (eds.); The Creation of the British Atlantic World (Peter A. Coclanis)Adam Hochschild; Bury the Chains: Prophets and Rebels in the Fight to Free an Empire’s Slaves (Cassssandra Pybus)Walter Johnson (ed.); The Chattel Principle: Internal Slave Trades in the Americas (Gregory E. O’Malley)P.C. Emmer; The Dutch Slave Trade, 1500-1850 (Victor Enthoven)Philip Beidler & Gary Taylor (eds.); Writing Race Across the Atlantic World, Medieval to Modern (Eric Kimball)Felix Driver & Luciana Martins (eds.); Tropical Visions in an Age of Empire (Peter Redfield)Elizabeth A. Bohls & Ian Duncan (eds.); Travel Writing, 1700-1830: An Anthology (Carl Thompson)Alison Donnell; Twentieth-Century Caribbean Literature: Critical Moments in Anglophone Literary History (Sue N. Greene)Luís Madureira; Cannibal Modernities: Postcoloniality and the Avant-garde in Caribbean and Brazilian Literature (Lúcia Sá)Zilkia Janer; Puerto Rican Nation-Building Literature: Impossible Romance (Jossianna Arroyo)Sherrie L. Baver & Barbara Deutsch Lynch (eds.); Beyond Sun and Sand: Caribbean Environmentalisms (Rivke Jaffe)Joyce Moore Turner, with the assistance of W. Burghardt Turner; Caribbean Crusaders and the Harlem Renaissance (Gert Oostindie)Lisa D. McGill; Constructing Black Selves: Caribbean American Narratives and the Second Generation (Mary Chamberlain)Mark Q. Sawyer; Racial Politics in Post-Revolutionary Cuba (Alejandra Bronfman)Franklin W. Knight & Teresita Martínez-Vergne (eds.); Contemporary Caribbean Cultures and Societies in a Global Context (R. Charles Price)Luis A. Figueroa; Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico (Astrid Cubano Iguina)Rosa E. Carrasquillo; Our Landless Patria: Marginal Citizenship and Race in Caguas, Puerto Rico, 1880-1910 (Ileana M. Rodriguez-Silva) Michael Largey; Vodou Nation: Haitian Art Music and Cultural Nationalism (Julian Gerstin)Donna P. Hope; Inna di Dancehall: Popular Culture and the Politics of Identity in Jamaica (Daniel Neely)Gloria Wekker; The Politics of Passion: Women’s Sexual Culture in the Afro-Surinamese Diaspora (W. van Wetering)Claire Lefebvre; Issues in the Study of Pidgin and Creole Languages (Salikoko S. Mufwene)
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 81, no. 3-4 (January 1, 2008): 271–341. http://dx.doi.org/10.1163/13822373-90002485.
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Sally Price & Richard Price; Romare Bearden: The Caribbean Dimension (J. Michael Dash)J. Lorand Matory; Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé (Stephan Palmié)Dianne M. Stewart; Three Eyes for the Journey: African Dimensions of the Jamaican Religious Experience (Betty Wood)Toyin Falola & Matt D. Childs (eds.); The Yoruba Diaspora in the Atlantic World (Kim D. Butler)Silvio Torres-Saillant; An Intellectual History of the Caribbean (Anthony P. Maingot)J.H. Elliott; Empires of the Atlantic World: Britain and Spain in America 1492-1830 (Aaron Spencer Fogleman)Elizabeth Mancke & Carole Shammmmas (eds.); The Creation of the British Atlantic World (Peter A. Coclanis)Adam Hochschild; Bury the Chains: Prophets and Rebels in the Fight to Free an Empire’s Slaves (Cassssandra Pybus)Walter Johnson (ed.); The Chattel Principle: Internal Slave Trades in the Americas (Gregory E. O’Malley)P.C. Emmer; The Dutch Slave Trade, 1500-1850 (Victor Enthoven)Philip Beidler & Gary Taylor (eds.); Writing Race Across the Atlantic World, Medieval to Modern (Eric Kimball)Felix Driver & Luciana Martins (eds.); Tropical Visions in an Age of Empire (Peter Redfield)Elizabeth A. Bohls & Ian Duncan (eds.); Travel Writing, 1700-1830: An Anthology (Carl Thompson)Alison Donnell; Twentieth-Century Caribbean Literature: Critical Moments in Anglophone Literary History (Sue N. Greene)Luís Madureira; Cannibal Modernities: Postcoloniality and the Avant-garde in Caribbean and Brazilian Literature (Lúcia Sá)Zilkia Janer; Puerto Rican Nation-Building Literature: Impossible Romance (Jossianna Arroyo)Sherrie L. Baver & Barbara Deutsch Lynch (eds.); Beyond Sun and Sand: Caribbean Environmentalisms (Rivke Jaffe)Joyce Moore Turner, with the assistance of W. Burghardt Turner; Caribbean Crusaders and the Harlem Renaissance (Gert Oostindie)Lisa D. McGill; Constructing Black Selves: Caribbean American Narratives and the Second Generation (Mary Chamberlain)Mark Q. Sawyer; Racial Politics in Post-Revolutionary Cuba (Alejandra Bronfman)Franklin W. Knight & Teresita Martínez-Vergne (eds.); Contemporary Caribbean Cultures and Societies in a Global Context (R. Charles Price)Luis A. Figueroa; Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico (Astrid Cubano Iguina)Rosa E. Carrasquillo; Our Landless Patria: Marginal Citizenship and Race in Caguas, Puerto Rico, 1880-1910 (Ileana M. Rodriguez-Silva) Michael Largey; Vodou Nation: Haitian Art Music and Cultural Nationalism (Julian Gerstin)Donna P. Hope; Inna di Dancehall: Popular Culture and the Politics of Identity in Jamaica (Daniel Neely)Gloria Wekker; The Politics of Passion: Women’s Sexual Culture in the Afro-Surinamese Diaspora (W. van Wetering)Claire Lefebvre; Issues in the Study of Pidgin and Creole Languages (Salikoko S. Mufwene)
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Lindsay, L. A. "TOYIN FALOLA and ANN GENOVA, editors. Yoruba Identity and Power Politics. (Rochester Studies in African History and the Diaspora.) Rochester, N.Y.: University of Rochester Press. 2006. Pp. x, 370. $75.00." American Historical Review 112, no. 4 (October 1, 2007): 1287–88. http://dx.doi.org/10.1086/ahr.112.4.1287.
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VAN DEN BERSSELAAR, DMITRI. "YORUBA FROM THE DIASPORA Mapping Yorùbá Networks: Power and Agency in the Making of Transnational Communities. By KAMARI MAXINE CLARKE. Durham NC: Duke University Press, 2004. Pp. xxxiv+345. £69 (ISBN 0-8223-3330-9); £17.50, paperback (ISBN 0-8223-3342-2)." Journal of African History 46, no. 3 (November 2005): 516–17. http://dx.doi.org/10.1017/s0021853705271335.
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Olayoku, Philip Ademola. "Yoruba-Chinese Ethical Intersectionality: Towards a Community of Shared Future in Afro-Asian Diasporic Spaces." Yoruba Studies Review 4, no. 1 (December 21, 2021): 1–22. http://dx.doi.org/10.32473/ysr.v4i1.130024.
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Diasporic communities, as geographies of national cultures abroad, are central to cultural hybridity as new cultures emerge when migrants intersect with their host communities. They have also been construed by national governments as informal trajectories for continuities of economic and diplomatic relations. This study examines the cultural intersectionality of the Yoruba and Chinese diasporic communities by situating the points of convergence for normative ethics within the Yoruba – Chinese sociocultural experiences as cross-cultural templates for diasporic spaces serving to consolidate official national partnerships. The study explores case studies from performances of the Chinese Ru tradition, founded on three basic virtues of ren, yi and li, and juxtaposes them with Yoruba ethical equivalents of ṣ’ènìyàn (humaneness), òdodo (righteousness) and ìwà-ètọ́ ̣(propriety) as prerequisites for qualifying as omo ̣ lúàbí ̣ . The study contends that these ethical codes, retained in diasporic communities through family traditions, music and theatre, are viable templates for smooth Nigeria-China relations in building the proposed community of shared future within the context of the Belt and Road Initiative (BRI).
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Adeniyi, Emmanuel. "Diaspora Plurality, Imprecision of ‘African Diaspora,’ and the Emergence of Yorùbá Diaspora Studies." Center for Asia and Diaspora 11, no. 2 (July 30, 2021): 55–84. http://dx.doi.org/10.15519/dcc.2021.07.11.2.55.
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CLARKE, KAMARI MAXINE. "Transnational Yoruba revivalism and the diasporic politics of heritage." American Ethnologist 34, no. 4 (November 2007): 721–34. http://dx.doi.org/10.1525/ae.2007.34.4.721.
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Adeboye, Olufunke. "Deidre Helen Crumbley. Spirit, Structure and Flesh: Gendered Experiences in African Instituted Churches among the Yoruba of Nigeria. Madison: University of Wisconsin Press, 2008. Africa and the Diaspora: History, Politics, Culture series, xv + 180 pp. Figures. Notes. References. Index. $50.00. Cloth. $29.95. Paper." African Studies Review 53, no. 1 (April 2010): 228–29. http://dx.doi.org/10.1353/arw.0.0272.
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Lawore, Olanike. "Diaspora and Syncretism: Marriage Rites in Yorùbá Homeland and Abroad." Yoruba Studies Review 4, no. 1 (December 21, 2021): 1–17. http://dx.doi.org/10.32473/ysr.v4i1.130026.
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The marriage institution is as old as the human race and is valued for companionship and procreation. The Yorùbá race accords great importance to this institution and has a distinctive manner of contracting its nuptials which underscores the sacredness it attaches to marriage. The importance attached to this union is evident in parents’ preparation even before the girl-child is born, including contracting a marriage proposal on her behalf. This marks the beginning of a long process that will eventually culminate in future marriage. As Yorùbá people are found all over the globe, the marital rites are transferred from the original soil to the diaspora, the result of which is the syncretic practices that are associated with marital practices abroad. This essay therefore engages in a comparative exercise, identifying marital rites in the diaspora that have maintained close ties with homeland and those that have diverged from them.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 3-4 (January 1, 1997): 317–91. http://dx.doi.org/10.1163/13822373-90002612.
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-Leslie G. Desmangles, Joan Dayan, Haiti, history, and the Gods. Berkeley: University of California Press, 1995. xxiii + 339 pp.-Barry Chevannes, James T. Houk, Spirits, blood, and drums: The Orisha religion in Trinidad. Philadelphia: Temple University Press, 1995. xvi + 238 pp.-Barry Chevannes, Walter F. Pitts, Jr., Old ship of Zion: The Afro-Baptist ritual in the African Diaspora. New York: Oxford University Press, 1993. xvi + 199 pp.-Robert J. Stewart, Lewin L. Williams, Caribbean theology. New York: Peter Lang, 1994. xiii + 231 pp.-Robert J. Stewart, Barry Chevannes, Rastafari and other African-Caribbean worldviews. London: Macmillan, 1995. xxv + 282 pp.-Michael Aceto, Maureen Warner-Lewis, Yoruba songs of Trinidad. London: Karnak House, 1994. 158 pp.''Trinidad Yoruba: From mother tongue to memory. Tuscaloosa: University of Alabama Press, 1996. xviii + 279 pp.-Erika Bourguignon, Nicola H. Götz, Obeah - Hexerei in der Karibik - zwischen Macht und Ohnmacht. Frankfurt am Main: Peter Lang, 1995. 256 pp.-John Murphy, Hernando Calvo Ospina, Salsa! Havana heat: Bronx Beat. London: Latin America Bureau, 1995. viii + 151 pp.-Donald R. Hill, Stephen Stuempfle, The steelband movement: The forging of a national art in Trinidad and Tobago. Philadelphia: University of Pennsylvania Press, 1995. xx + 289 pp.-Hilary McD. Beckles, Jay R. Mandle ,Caribbean Hoops: The development of West Indian basketball. Langhorne PA: Gordon and Breach, 1994. ix + 121 pp., Joan D. Mandle (eds)-Edmund Burke, III, Lewis R. Gordon ,Fanon: A critical reader. Oxford: Blackwell, 1996. xxi + 344 pp., T. Denean Sharpley-Whiting, Renée T. White (eds)-Keith Alan Sprouse, Ikenna Dieke, The primordial image: African, Afro-American, and Caribbean Mythopoetic text. New York: Peter Lang, 1993. xiv + 434 pp.-Keith Alan Sprouse, Wimal Dissanayake ,Self and colonial desire: Travel writings of V.S. Naipaul. New York : Peter Lang, 1993. vii + 160 pp., Carmen Wickramagamage (eds)-Yannick Tarrieu, Moira Ferguson, Jamaica Kincaid: Where the land meets the body: Charlottesville: University Press of Virginia, 1994. xiii + 205 pp.-Neil L. Whitehead, Vera Lawrence Hyatt ,Race, discourse, and the origin of the Americas: A new world view. Washington DC: Smithsonian Institution Press, 1995. xiii + 302 pp., Rex Nettleford (eds)-Neil L. Whitehead, Patricia Seed, Ceremonies of possession in Europe's conquest of the new world, 1492-1640. Cambridge: Cambridge University Press, 1995. viii + 199 pp.-Livio Sansone, Michiel Baud ,Etnicidad como estrategia en America Latina y en el Caribe. Arij Ouweneel & Patricio Silva. Quito: Ediciones Abya-Yala, 1996. 214 pp., Kees Koonings, Gert Oostindie (eds)-D.C. Griffith, Linda Basch ,Nations unbound: Transnational projects, postcolonial predicaments, and deterritorialized nation-states. Langhorne PA: Gordon and Breach, 1994. vii + 344 pp., Nina Glick Schiller, Cristina Szanton Blanc (eds)-John Stiles, Richard D.E. Burton ,French and West Indian: Martinique, Guadeloupe and French Guiana today. Charlottesville: University Press of Virginia; London: Macmillan Caribbean, 1995. xii + 202 pp., Fred Réno (eds)-Frank F. Taylor, Dennis J. Gayle ,Tourism marketing and management in the Caribbean. New York: Routledge, 1993. xxvi + 270 pp., Jonathan N. Goodrich (eds)-Ivelaw L. Griffith, John La Guerre, Structural adjustment: Public policy and administration in the Caribbean. St. Augustine: School of continuing studies, University of the West Indies, 1994. vii + 258 pp.-Luis Martínez-Fernández, Kelvin A. Santiago-Valles, 'Subject People' and colonial discourses: Economic transformation and social disorder in Puerto Rico, 1898-1947. Albany: State University of New York Press, 1994. xiii + 304 pp.-Alicia Pousada, Bonnie Urciuoli, Exposing prejudice: Puerto Rican experiences of language, race, and class. Boulder: Westview Press, 1996. xiv + 222 pp.-David A.B. Murray, Ian Lumsden, Machos, Maricones, and Gays: Cuba and homosexuality. Philadelphia: Temple University Press, 1996. xxvii + 263 pp.-Robert Fatton, Jr., Georges A. Fauriol, Haitian frustrations: Dilemmas for U.S. policy. Washington DC: Center for strategic & international studies, 1995. xii + 236 pp.-Leni Ashmore Sorensen, David Barry Gaspar ,More than Chattel: Black women and slavery in the Americas. Bloomington: Indiana University Press, 1996. xi + 341 pp., Darlene Clark Hine (eds)-A. Lynn Bolles, Verene Shepherd ,Engendering history: Caribbean women in historical perspective. Kingston: Ian Randle; London: James Currey, 1995. xxii + 406 pp., Bridget Brereton, Barbara Bailey (eds)-Bridget Brereton, Mary Turner, From chattel slaves to wage slaves: The dynamics of labour bargaining in the Americas. Kingston: Ian Randle; Bloomington: Indiana University Press; London: James Currey, 1995. x + 310 pp.-Carl E. Swanson, Duncan Crewe, Yellow Jack and the worm: British Naval administration in the West Indies, 1739-1748. Liverpool: Liverpool University Press, 1993. x + 321 pp.-Jerome Egger, Wim Hoogbergen, Het Kamp van Broos en Kaliko: De geschiedenis van een Afro-Surinaamse familie. Amsterdam: Prometheus, 1996. 213 pp.-Ellen Klinkers, Lila Gobardhan-Rambocus ,De erfenis van de slavernij. Paramaribo: Anton de Kom Universiteit, 1995. 297 pp., Maurits S. Hassankhan, Jerry L. Egger (eds)-Kevin K. Birth, Sylvia Moodie-Kublalsingh, The Cocoa Panyols of Trinidad: An oral record. London & New York: British Academic Press, 1994. xiii + 242 pp.-David R. Watters, C.N. Dubelaar, The Petroglyphs of the Lesser Antilles, the Virgin Islands and Trinidad. Amsterdam: Foundation for scientific research in the Caribbean region, 1995. vii + 492 pp.-Suzannah England, Mitchell W. Marken, Pottery from Spanish shipwrecks, 1500-1800. Gainesville: University Press of Florida, 1994. xvi + 264 pp.
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Adeniyi, Emmanuel. "Dispersion of the Yorùbá to the Americas: A Fatalist Hermeneutics of Orí in the Yorùbá Cosmos – Reading from Tutuoba: Salem’s Black Shango Slave Queen." Yoruba Studies Review 5, no. 1.2 (December 21, 2021): 1–19. http://dx.doi.org/10.32473/ysr.v5i1.2.130081.
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Studies in African Diaspora ofen privilege the transatlantic slavery, Columbus’ discovery of the New World, and African cultural codes in the Americas. To expand the scope of the studies, this article examines the metaphysical and ontological questions on the enslavement of the Yorùbá – an African ethno-nation whose members were condemned to slavery and servitude in the Americas during the inglorious transatlantic slave trade. I used metaphysical fatalism as a theoretical model to interrogate prognostications about dispersion of the Yorùbá from their matrix as expressed in their mythology. Being a predestining agent, I examined the role of orí (destiny) within the context of rigid fatalism and its textualisation in Prince Justice’s Tutuoba: Salem’s Black Shango Slave Queen. The article argues that the transatlantic enslavement of the Yorùbá is a fait accompli willed by their Supreme Deity. Tough traumatic, transatlantic slavery reworlded Yorùbá cultural codes, birthed the Atlantic sub-group of the ethno-nation, and aided the emergence of Yorùbá-centric religions in the New World.
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Ibikunle, Toluwanimi. "Adébáyọ̀ Fálétí, Icon on Screen." Yoruba Studies Review 3, no. 2 (December 21, 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 prominent and culturally renowned actors that filmmakers have used in portraying, presenting and accentuating different cultural values of the Yorùbá. Long before he became a star film actor, Adébayọ́ Fa ̀ ́leti’s impressive body of works ́ as a poet, theatre artiste, journalist, translator, broadcaster, writer and culture administrator had firmly established his vast knowledge and mastery of Yorùbá language and philosophy. In many films therefore, the appearance of Adébayọ́ ̀ Fáleti in any role, instantly and inevitably transforms that filmic ́ character into a symbol of Yorùbá cultural authenticity, depth and authority. This, arguably, is the function of the veteran Yorùbá actor Fáleti in many no ́ - table and outstanding Yorùbá films from Túndé Kèlání’s Ṣaworoidẹ (1999), Agogo Eè wọ ̀ ̀ (2002), Ẹfuń ṣetan Ani ́ wú rá ̀ (2005), Thunderbolt (2001), to Níji Àkànní’s Arà mọ ̀ tú ̀ (2010) and Muyiwa Adẹmọ́la’s OwóÒkutá (2010). This, this paper examines the manipulation of iconic significations of Adébáyọ̀ Fáleti in ́ Ṣaworoidẹ and Agogo Ẹẹwọ.
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ARÓWÓṢẸGBẸ́,, Deborah Bámidélé. "A Semiotic Appraisal of Ayélèrémẹ̀ Festival in Ìpè Àkókó, Nigeria." southern semiotic review 2022ii, no. 16 (July 1, 2022): 225–52. http://dx.doi.org/10.33234/ssr.16.9.
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Yorùbá traditional festival is a veritable source of data for the study and understanding of the general ways of life of the Yorùbá at home and in the Diaspora. Observation shows that not much scholarly works had been done on festivals in Àkókó Area of Oǹdó State, Nigeria. This paper brings forth the cultural semiotic analysis of Ayélèrémẹ̀ festival in Ìpè-Àkókó. Cultural semiotics is a signification theory investigating a sign-system in a culture. Our findings show that Ayélèrémẹ̀ festival which is a sign-related festival is performed in commemoration of what Ọkpàrà did to his wife at the arrival of their first child. Among the codes used in the festival are Ùtà, iconizing the presence of Ọkpàrà and his wife and number of Agbóginá strings signifying the number of first born children. The paper suggests that a building be inscribed with the names of Ọkpàrà and his wife to immortalize them. Keywords: Ùtà, Ọkpàrà, Ìtèlè, Ègùn, Agbóginá
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Inyang, Utitofon Ebong. "(In)Sights from Àwòrán: Yorùbá Epistemologies and the Limits of Cartesian Vision in Teju Cole’s Open City." Cambridge Journal of Postcolonial Literary Inquiry 9, no. 2 (April 2022): 216–36. http://dx.doi.org/10.1017/pli.2022.7.
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AbstractTeju Cole’s Open City is often read as the quintessential Western cosmopolitan novel. But despite the protagonist’s fixation with European aestheticism, the presence of African antecedents looms almost as an unacknowledged shadow in the acclaimed cosmopolitan novel. This article traces how Yorùbá visual registers about perception, subjectivity, and representation provide interpretative cues for understanding the meta-text of Cole’s novel in ways that illuminate the conflicted, contradictory itineraries of the postcolonial African transnational figure. I argue that Yorùbá conceptual registers relating to visuality, especially the concept of Àwòrán and its insistence on intersubjective relations and the visual call of images, highlight a visual hermeneutics that inflect the construction of personhood in Open City. By tracing the centrality of Yorùbá optic codes to Cole’s project, the article concludes that the novel’s philosophically dense conversation with aspects of Yorùbá culture demonstrates how conceptual registers from African cultures might contour Afro-diasporic texts.
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Inyang, Utitofon Ebong. "(In)Sights from Àwòrán: Yorùbá Epistemologies and the Limits of Cartesian Vision in Teju Cole’s Open City." Cambridge Journal of Postcolonial Literary Inquiry 9, no. 2 (April 2022): 216–36. http://dx.doi.org/10.1017/pli.2022.7.
Full textAbstract:
AbstractTeju Cole’s Open City is often read as the quintessential Western cosmopolitan novel. But despite the protagonist’s fixation with European aestheticism, the presence of African antecedents looms almost as an unacknowledged shadow in the acclaimed cosmopolitan novel. This article traces how Yorùbá visual registers about perception, subjectivity, and representation provide interpretative cues for understanding the meta-text of Cole’s novel in ways that illuminate the conflicted, contradictory itineraries of the postcolonial African transnational figure. I argue that Yorùbá conceptual registers relating to visuality, especially the concept of Àwòrán and its insistence on intersubjective relations and the visual call of images, highlight a visual hermeneutics that inflect the construction of personhood in Open City. By tracing the centrality of Yorùbá optic codes to Cole’s project, the article concludes that the novel’s philosophically dense conversation with aspects of Yorùbá culture demonstrates how conceptual registers from African cultures might contour Afro-diasporic texts.
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Regis, Keith Emanuelle Matias, and Maria Cristina Francisco. "A noção de Corpo para o povo Yorubá: Guianças para uma prática de Psicologia Corporal / The notion of Body for the Yorùbá people: Guidelines for a practice of Body Psychology." REVISTA LATINO-AMERICANA DE PSICOLOGIA CORPORAL 8, no. 12 (December 28, 2021): 16–33. http://dx.doi.org/10.14295/rlapc.v8i12.123.
Full textAbstract:
Resumo: Este trabalho pretende apresentar compreensões e experiências com o corpo na cosmopercepção yorùbá que possam redirecionar e guiar o desenvolvimento de uma psicologia corporal direcionada à população negra na diáspora brasileira. Para isso, proporcionou-se um caminhar pela noção de ser humano, a partir de tradições yorùbá, que nos aproximou da ideia de cosmopercepção, unidade, extencionismo e multifuncionalidade, trazendo o corpo como via de acesso às emoções, memórias, espiritualidade, ancestralidade e energia. Esses caminhos, nos fizeram perceber a importância da respiração, oralidade, ritmo e da conexão com partes do nosso corpo, fundamentais dentro da concepção yorùbá de ser humano, ampliando e trazendo novos modos de pensar conceitos fundamentais dentro da perspectiva da Análise Bioenergética, como corpo, espiritualidade e energia. Permitindo, assim, conduzir uma prática psicológica direcionado à população negra, que esteja enraizada em conhecimentos africanos e possam conduzir uma experiência de libertação e potência de vida.Palavras-Chave: Corpo; povo yorùbá; psicologia corporal; afrocentricidade. Abstract: This work intends to present understandings and experiences with the body in the Yorùbá cosmoperception that can redirect and guide the development of a body psychology aimed at the black population in the Brazilian diaspora. For this, a walk through the notion of human being was provided, from Yorùbá traditions, which brought us closer to the idea of cosmoperception, unity, extensionism and multifunctionality, bringing the body as a way of access to emotions, memories, spirituality, ancestry and energy. These paths made us realize the importance of breathing, orality, rhythm and connection with parts of our body, which are fundamental within the Yorùbá conception of the human being, expanding and bringing new ways of thinking fundamental concepts within the perspective of Bioenergetic Analysis, as the body , spirituality and energy. Thus, allowing the conduct of a psychological practice aimed at the black population, which is rooted in African knowledge and can lead to an experience of liberation and potential for life. keywords: Body; Yorùbá people; body psychology; afrocentricity.
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Lee, Angela. "Black Theatre in Canada / African Canadian Theatre." Canadian Theatre Review 83 (June 1995): 3. http://dx.doi.org/10.3138/ctr.83.fm.
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In the world context, “Black Theatre” emanates from an authentic cultural perspective in much the same way as Kabuki Theatre of Japan, the Habimah Theatre of Israel, or the Abbey Players of Ireland. Such theatre speaks first to its own, and then (as any good art), to all other humanity. One historically unique challenge to socially, politically and otherwise situating “Black Theatre” for general understanding and appreciation has been its complex, diasporic existence. Although Africa provides ontological clarity and linkage to all Black art (aesthestics), the tendency to reduce it to a ‘singular experience’ has often served to undermine rather than illuminate its inherent richness, diversity and complexity. Each particular context evolves its own artistic expression, which then becomes part of the larger world view. The Johannesburg Market Theatre, the Trinidad Theatre Workshop, Bahian theatre (Brazil),Yoruba theatre (Nigeria) and Blacktheatre in the United States, all share/dessential elements, but each evolves unique expression. The same is true of “Black Theatre” in Canada.