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Journal articles on the topic 'Yoruba Philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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1

Adepoju, Oluwatoyin Vincent. "Adapting Yorùbá Epistemology in Educational Theory and Practice in Nigeria." Yoruba Studies Review 3, no. 1 (2021): 1–26. http://dx.doi.org/10.32473/ysr.v3i1.129918.

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What is the value of Yoruba epistemology, theory of knowledge, particularly its philosophy of perception, to humanity in general, and to contemporary Nigeria, in particular? How does Yorùbá epistemology connect with educational theory and practice in Nigeria? This essay recognizes but goes beyond the more general overviews on classical Yoruba education and its contemporary significance represented in works of Yorùbá and Africanist scholars. I demonstrate the significance of Yoruba philosophy of education beyond its cultural context, by projecting its universal and timeless value, foregrounding
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2

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

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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument,
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3

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

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Abstract Aesthetics was never a subject or a separate philosophy in the traditional philosophies of black Africa. This is however not a justification to conclude that it is nonexistent. Indeed, aesthetics is a day to day affair among Africans. There are criteria for aesthetic judgment among African societies which vary from one society to the other. The Yorùbá of Southwestern Nigeria are not different. This study sets out to examine how the Yorùbá make their aesthetic judgments and demonstrate their aesthetic philosophy in decorating their orí, which means head among the Yorùbá. The head recei
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4

Adejumo, Arinpe. "Didacticism and Philosophical Tenets in Ọbasa’s Poetry". Yoruba Studies Review 5, № 1 (2021): 1–24. http://dx.doi.org/10.32473/ysr.v5i1.130058.

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Projection and promotion of Yoruba cultural ideology and philosophy are motifs in D.A. Ọbasa’s poetry. As an ingenious poet, Obasa adroitly blends the tropes of didacticism and philosophical tenets in his poetry. Existing works on his poetry have explored the thematic preoccupations of his poems, as well as their forms and stylistic features. However, little attention has been paid to the correlation between didacticism and philosophy in his poetry. Tis essay, therefore, identifies the basic tenets of philosophy in the form of ethical, metaphysical, and epistemological aspects of Yoruba philos
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Oyewale, Ayodele Solomon. "Yorùbá Ethics of Interpersonal Relations in Ọbasá’s Poetry." Yoruba Studies Review 5, no. 1 (2021): 1–15. http://dx.doi.org/10.32473/ysr.v5i1.130064.

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In the context of Yorùba interrelation, every human being is involved with ́ a clearly defined tradition laced with mutual benefits. The custom of human interpersonal relationship and the challenges thereof are critical issues in modern Yorùbá society. The themes of Yorùbá ethics as related to interpersonal relation are prominent in Obasa ̣’s poetry. In this essay, we identify and ́ analyze the ethical themes in Obasa ̣’s poetry and compare the poet’s engagement with the Yorùbá philosophy with a view to establish their relevance to the contemporary Yorùbá society.
 Wolfgang Iser’
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6

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

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This study examines Aníkúlápó, a Yoruba historical movie, to elucidate cultural perspectives on retributive justice. The study is grounded in the Yoruba worldview, which frames retribution as essential for restoring cosmic and social equilibrium when moral norms are violated. The data analysis used textual analysis of Aníkúlápó’s narrative depictions of crime and punishment as insights into traditional Yoruba principles of retributive justice. The findings reveal that the movie accurately portrays customary public punishment processes in precolonial Yoruba society aimed at communal justice and
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7

Olawoyin, O. N. "John Hick’s Philosophy of Religious Pluralism in the Context of Traditional Yoruba Religion." Thought and Practice 7, no. 2 (2016): 85–104. http://dx.doi.org/10.4314/tp.v7i2.5.

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This article is an interpretation of John Hick’s philosophy of religious pluralism in the context of traditional Yoruba religion. The ultimate goal of the article is pragmatic, viz. to provide a theoretical basis for peaceful coexistence among different religions in Nigeria. The methods adopted to achieve this objective are hermeneutical/analytical and comparative. Hick’s theory is interpreted and analysed before it is applied to traditional Yoruba theology. His concept of the Transcendent or Ultimate Reality is equated with the Yoruba concept of the Supreme Being or Olodumare. Both Hickean Ul
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8

Grosz-Ngate, Maria, and Segun Gbadegesin. "African Philosophy. Traditional Yoruba Philosophy and Contemporary African Realities." African Studies Review 38, no. 3 (1995): 134. http://dx.doi.org/10.2307/524809.

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9

Beidelman, Thomas O., and Segun Gbadegesin. "African Philosophy: Traditional Yoruba Philosophy and Contemporary African Realities." International Journal of African Historical Studies 26, no. 3 (1993): 690. http://dx.doi.org/10.2307/220511.

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10

Afolayan, Adeshina. "Yorùbá Philosophy and Contemporary Nigerian Realities." Yoruba Studies Review 3, no. 1 (2021): 1–28. http://dx.doi.org/10.32473/ysr.v3i1.129914.

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Beginning from Marx’s understanding of the relationship between philosophy and reality, this Introduction to the special edition of the Yoruba Studies Review explores the inevitable but complex relationship that exists between philosophy and its place. Specifically, it is grounded on the urgency of interrogating Nigeria’s postcolonial realities in the light of Yorùbá philosophical insights that, among other things, enable a rethinking of postcolonial social practices especially as sites of identity, agency, knowledge, objectivity, and even of resistance and power. Premised on the fundamental a
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Gbadegesin, Segun. "Anchored in Justice: Yorùbá Philosophy and the Politics of a Diverse State." Yoruba Studies Review 3, no. 1 (2021): 1–18. http://dx.doi.org/10.32473/ysr.v3i1.129915.

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As a major ethnic nationality in the multinational state cobbled together and christened by Lord Frederick Lugard, the Yoruba have been an integral part of the politics of the Nigerian diverse state since 1914. From the vicissitudes of the politics of nationalist struggles against colonial imposition to the politics of independence and nation-building, the core traditional values and philosophical outlook of each of the ethnic nationalities are discernible in their approaches to the issues that confront the new state. In this paper, I identify the core traditional values of the Yoruba national
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12

Agyekum, Kofi. "Barry Hallen, The Good, The Bad and The Beautiful. Discourse about Values in Yoruba Culture. Bloomington: Indiana University Press. 2001. Pp. 219. Hb $39.95." Language in Society 32, no. 3 (2003): 428–31. http://dx.doi.org/10.1017/s0047404503253057.

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This book combines culture, philosophy and linguistics by examining everyday language. It concentrates on the semantic interrelations between aspects of epistemic, moral and aesthetic values of a person's life in Yoruba society. The book contains six chapters and an appendix of Yoruba-language quotations.
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Balogun, Babalola J., and Aderonke A. Ajiboro. "Obscuring Our Sense of Morality: Barry Hallen’s Yoruba Moral Epistemology and the Problem of Character Indeterminacy." Thinker 99, no. 2 (2024): 95–103. http://dx.doi.org/10.36615/hywjwh76.

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Barry Hallen’s critical engagements with the African (Yoruba) philosophical scholarship have earned him a place among Africanintellectual giants of the 20th century. Among his diverse contributions to African philosophical discourse is his Yoruba moral epistemology thesis. Built on his canonical distinction between knowledge (ìmọ) and belief (ìgbàgbọ) within the Yoruba linguistic framework, the Yoruba moral epistemology thesis suggests that knowledge of human character could be modelled alongsidea similar pathway with knowledge of other propositional items where knowledge claims are made based
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Joseph, B. B. "Ibi: An Examination of the Yoruba Traditional-Existentialist Conception of Evil." Thought and Practice 6, no. 2 (2015): 55–73. http://dx.doi.org/10.4314/tp.v6i2.5.

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The problem of evil is of universal concern to humankind. Various attempts have been made to account for it in Western philosophy as well as in world religions such as Christianity, Islam and African traditional religion. This article examines the Yoruba existentialist attitude to the problem of evil. Using the Yoruba oral tradition, it posits that for the Yoruba evil is the creation of each individual, so that God cannot be blamed for its existence. I conclude the article with my own personal view that given the individual as a carrier of evil seed, the best existential outlook is to be ready
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15

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

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16

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

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17

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 Revere
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18

Taiwo, Matthew T., and Victor O. Taiwo. "Religion Sectarianism in Yoruba Land and Threats to Its Millennial Tribal Union." Randwick International of Social Science Journal 1, no. 2 (2020): 14–22. http://dx.doi.org/10.47175/rissj.v1i2.41.

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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists.
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19

Abduh, Rachmad, and Ida Hanifah. "Certainty of Jurisdiction Law in Civil Law System." Randwick International of Social Science Journal 1, no. 2 (2020): 120–25. http://dx.doi.org/10.47175/rissj.v1i2.52.

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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists.
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20

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

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21

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

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Abstract Neglected monotheism is how Thaddeus Metz and Motsamai Molefe designate the common denominator among the various religious cultures found across sub-Saharan Africa. This is a product of their engagement with such traditional African religious themes as God’s nature, God’s will, life beyond death, and the duration of existence beyond or without a body consequent on death. This article uses traditional Yoruba theology and its ritual archive, the Ifa corpus, to argue that Metz and Molefe’s monotheistic proposal is a hasty generalization. In fact, on close inspection, the Ifa corpus turns
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22

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

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23

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

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Temeljni argument ovog rada izgrađen je na osnovi važnosti ublažavanja korištenja zapadnih kategorija morala kako ih se može naći u konceptu sebstva i personalizma pri apostrofiranju moralnih i praktičnih problema u nekim dijelovima Afrike; specifično u etničkim nigerijskim skupinama Igboa i Yorube. Sažeto, personalizam kao etička teorija promiče vrijednost i dostojanstvo ljudskog bića, što je čini atraktivnom teorijom morala koja se lako primjenjuje na općem planu problema morala. Međutim, s tim dolaze neke opasnosti jer je znanje o nekim moralnim problemima drugačije pojmljeno od različitih
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Akewula, Adams Olufemi. "Al-Ghuluwu fi al-amsal al-arabiy." Matatu 51, no. 2 (2020): 299–310. http://dx.doi.org/10.1163/18757421-05102006.

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Abstract Al-Ghuluwu fi al-amsal al-arabiy (Postproverbial) is a new trend in modern Arabic studies. It is a way to gain the perceptions of learners of the language into Afro-Arabic and Yoruba cultures in contemporary times. Through the learning of the subject matter, University of Ibadan students of Arabic Language and Literature explore how much common philosophy is shared between postproverbial expressions in Arabic and Yoruba languages. Afro-Arabic postproverbial demonstrates the trends of modernity within the culture. It absorbs and transforms wisdom accumulated over the few years with the
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Sobowale, Tolulope O., Kehinde Adepegba, and Johnson O. Oladesu. "Contemporary Yoruba Heroes in Public Sculpture." Yoruba Studies Review 7, no. 2 (2023): 1–20. http://dx.doi.org/10.32473/ysr.7.2.132807.

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From ancient times, the Yorùbá people held in high esteem people who occupied reputable positions in their society. As such, at the departure of such people, they are immortalized in sculptural forms by the living. Examples of this is Ako figures among the Ọ̀wọ̀ people, bronze figures representing past Ooni and Sango symbol which is represented in a carved double axe wand. This tradition continues in the contemporary time whereby some Yorùbá heroes are also rendered in sculptural images adorning selected open spaces. The paper thus, aims at examining some selected Yorùbá figures in public scul
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Oladipupo, Sunday L. "Whither Individuality? A Re-reading of Segun Ogungbemi’s Scholarship on Individuality-Community Debate in African Philosophy." Thinker 99, no. 2 (2024): 86–94. http://dx.doi.org/10.36615/qndmjb21.

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Human nature in Africa, especially among the Yoruba, is a subject of contention in contemporary age. It is, however, important to mention that existing literature abound that suggests the Yoruba as a communalistic society. Thus, the is perceived as a corporateentity where communal living is placed above individual existence. Against this background, Segun Ogungbemi contends in his article “An Existential Study of Individuality in Yoruba Culture” that this age-long belief about Africans being communalistic in nature seems to have reduced the possibility of individuality in Africa because it is
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27

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

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28

Falana, T. C. "A Philosophical Position Of Suicide In The Political Development Of Old Oyo Empire." Archives of Business Research 8, no. 12 (2020): 26–34. http://dx.doi.org/10.14738/abr.812.8287.

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The challenge in the philosophical understanding of ‘suicide’ is aptly a rarely researched aspect of Yoruba social history. The recent conscious of the concept depicts an anti-social behaviour which the society disapproved, while the pre-colonial understanding of it paints an honour and heroic move often made not only by the Alaafins but as well as other well-respected individuals in the society. However, the key to accepting the position of suicide hides in the Yorubas’ general understanding of death as well as their multilayered history of their traditional political leaders and military her
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Esan, Oluwatobi David, and Solomon Kolawole Awe. "The Yoruba Concept of the Okun Omo Iya as a Critique of Martin Buber’s “I-Thou” and the Quest for Environmental Sustainability." Dialogue and Universalism 33, no. 2 (2023): 233–53. http://dx.doi.org/10.5840/du202333227.

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This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused several human-induced disasters such as floods. The reckless usage
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Ekanola, Adebola Babatunde. "A Naturalistic Interpretation of the Yoruba Concepts of Ori." Philosophia Africana 9, no. 1 (2006): 41–52. http://dx.doi.org/10.5840/philafricana20069110.

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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 (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 ar
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Na'Allah, Abdul-Rasheed. "Review of African Philosophy: Traditional Yoruba Philosophy and Contemporary African Realities by Segun Gbadegsin." Religious Studies and Theology 18, no. 2 (2007): 134–38. http://dx.doi.org/10.1558/rsth.v18i2.134.

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Adejumo, Arinpe G. "Yoruba Culture in a Changing World." Yoruba Studies Review 8, no. 1 (2023): 1–20. http://dx.doi.org/10.32473/ysr.8.1.134083.

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Culture, a way of life, ideology, and philosophy of a people, has been a focal point of scholarly research in the fields of literature, language, history, and sociology, among others. The findings of existing research have established that culture is dynamic. The Yorùbá culture, like other cultures of the world is not static. Hence, in this discourse, we will examine the impact of the changes in the Yorùbá society on the culture of the people.
 Data for the study drawn from Yorùbá cultural heritage, literary works, home video, films and oral genres. The data were subjected to conten
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Oyeshile, Olatunji A. "Traditional Yoruba Social-Ethical Values and Governance in Modern Africa." Philosophia Africana 6, no. 2 (2003): 81–88. http://dx.doi.org/10.5840/philafricana2003625.

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

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The problem of linguistic interpretation continues to militate against intercultural philosophical discourse, with tendencies to create translatory confusions that take only critical analysis to detect. One of such confusions is the translation of Èṣù in Yoruba theology as Satan/Devil in the Abrahamic monotheistic religions such as Christianity and Islam. Using the critical method of philosophy, this paper argues that the two entities are not the same.
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Oduwole, Ebunoluwa Olufemi. "Book Review: African Philosophy: Reflections on Yoruba Metaphysics and Jurisprudence." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 8, no. 2 (2019): 165. http://dx.doi.org/10.4314/ft.v8i2.12.

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Adeoluwa Adewumi, Samson. "Socio-legal Implication of Legalising Same-Sex Marriage in Cultural Yoruba Society, Osun State, Nigeria." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 2 (2021): 113–34. http://dx.doi.org/10.31920/2634-3622/2021/v10n2a7.

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Previous studies on same-sex marriage have only examined the discourse of same-sex marriage through the lens of religion, morality and philosophy. Others include political and human rights perspective in Nigeria with paucity of research on socio-legal dimension. Therefore, this paper assesses the socio-legal consequences that are plausible with the legalisation of same-sex marriage in cultural Yoruba society. The exploratory design was employed with a total of 20 respondents (community and traditional leaders and law enforcement officers) recruited through purposive and convenience recruitment
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Makinde, M. Akin. "A Philosophical Analysis of the Yoruba Concepts of Ori and Human Destiny." International Studies in Philosophy 17, no. 1 (1985): 53–69. http://dx.doi.org/10.5840/intstudphil198517156.

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Adegbamigbe, Abayomi Agboade. "The Mystery of Akudaaya in Yoruba Films: Interrogating Death and Destiny in Aye Loja, Directed by Seun Olaiva." SCHOLARS: Journal of Arts & Humanities 4, no. 2 (2022): 51–64. http://dx.doi.org/10.3126/sjah.v4i2.47422.

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The study of afterlife has remained within the mythic mode because of its non-empirical but impelling nature. Many scholars insist that death cannot be annihilative and the debate is intensified as Wole Soyinka proposes robust African perspectives on existential issues of life and death. Akudaaya (‘transmigrated soul’) describes people returning to life after death, a phenomenon, which is regularly explored in Yoruba films. This paper expounds the mysteries surrounding this Akudaaya and the dramatic/filmic techniques deployed to present the phenomenon. It also addresses how Yoruba films have p
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Agada, Ada. "Bewaji and Fayemi On God, Omnipotence and Evil." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 41–56. http://dx.doi.org/10.4314/ft.v11i1.4.

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This paper explores the contradiction of positing the existence of a God who is at once omnipotent and not omnipotent in respect of his power that arises in the thought of two African philosophers of religion, John A.I. Bewaji and Ademola Kazeem Fayemi who accept the limitation thesis that projects a limited God and deny the legitimacy of the transcendence view in Yoruba and, by extension, African thought. I demonstrate in this paper that the contradiction arises from the fact that while Bewaji and Fayemi explicitly deny the legitimacy of the transcendence view in Yoruba and, by extension, Afr
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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 t
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OLAOYE, Anthony Ayodele. "Toponymy in Igbomina Yoruba Language: An Anthropological Linguistic Perspective." Nile Journal of English Studies 1, no. 1 (2016): 39. http://dx.doi.org/10.20321/nilejes.v1i1.35.

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<p>Toponymy, the study of place names, is an interesting geo-linguistic phenomenon in the ethnography of the Igbomina Yoruba people of Kwara State, Nigeria. The author is interested in the anthropological linguistic aspects of the topic. The research question is: what is the anthropo-linguistic significance of toponyms? Through the interview method of data elicitation, the author gathered information from Igbomina Community kings (Oba), Opinion leaders and custodian of public places, village squares and local museums. The study reveals that place names are very strong and reliable indice
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Ugwuani, Chikere. "Yoruba in Diaspora: An African Church in London. By Hermione Harris." Heythrop Journal 52, no. 5 (2011): 906. http://dx.doi.org/10.1111/j.1468-2265.2011.00682_74.x.

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

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Many African scholars have expressed varied thoughts about the concept of a person, specifically about that which constitutes a person in African philosophy. These philosophers include Kwasi Wiredu, Kwame Gyekye and Segun Gbadegesin. What they have in common, though, is that their ideas on the concept of a person issue largely from the traditional philosophies of some West African peoples. Wiredu and Gyekye reflect on Akan conceptions while Gbadegesin carries out his discussions from the Yoruba cultural perspective. This paper examines the thoughts of these prominent philosophers, with a parti
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Daniel, Abiodun Oluwafemi. "Portrayal of Social Vices in Obasa’s Poetry." Yoruba Studies Review 5, no. 1 (2021): 1–13. http://dx.doi.org/10.32473/ysr.v5i1.130062.

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Tis essay examines sub-themes of social vices like wickedness, disobedience, stubbornness, jealousy, deception, greed, laziness, corruption, treachery, foolishness and ignorance, extremism etc. in Obasa’s poetry. ́ The study shows that Obasa ̩ was a renowned and seasoned poet who used poetic language as a ́ tool to convey Yoruba perspectives and philosophy to his readers. The study further shows that Obasa’s poetry series are ever relevant as they address current issues on human relations, socio-cultural, and socio-economic situations of the present-day Nigeria. Tis work concludes that Obasa ̩
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Schwab, W. B. "CONTINUITY AND CHANGE IN THE YORUBA LINEAGE SYSTEM *." Annals of the New York Academy of Sciences 96, no. 2 (2006): 590–605. http://dx.doi.org/10.1111/j.1749-6632.1962.tb50149.x.

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Berkenbrock, Volney José. "Elementos de uma antropologia religiosa a partir do candomblé." Revista Eclesiástica Brasileira 74, no. 296 (2018): 847–66. http://dx.doi.org/10.29386/reb.v74i296.449.

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Na tradição do pensamento ocidental, as diversas ciências que lidam com o ser humano – da filosofia à psicologia, da teologia à medicina – são herdeiras de um conceito dualista: matéria-espírito; corpo-alma; físico-psíquico. O modo de pensar yorubano, que chegou ao Brasil pelos escravos, e sobreviveu, sobretudo na religião do Candomblé, tem um conceito diverso deste dualista. O ser humano é multidimensional e constitui-se a partir da relação harmônica entre as diversas dimensões. Quais são estas dimensões e como elas concorrem para a composição de um conceito de ser humano serão o objeto das c
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Garuba, Harry. "The Good, the Bad, and the Beautiful: Discourse about Values in Yoruba Culture by Barry Hallen." Philosophia Africana 6, no. 1 (2003): 59–62. http://dx.doi.org/10.5840/philafricana20036115.

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

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

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