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Diplomarbeit View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by OTHES DIPLOMARBEIT Titel der Diplomarbeit „Afrikanische Religionen als Gegenstand wissenschaftlicher Forschung: Die Auseinandersetzung mit dem Glaubenssystem der Yorùbá Südwestnigerias im historischen Prozess“ Verfasserin Andrea Bauer angestrebter akademischer Grad Magistra der Philosophie (Mag. Phil.) Wien, 2012 Studienkennzahl lt. Studienblatt: A 390 Studienrichtung lt. Studienblatt: Afrikawissenschaften Betreuer: Ao. Univ.-Prof. Dr. Hans Gerald Hödl EIDESSTATTLICHE ERKLÄRUNG Ich erkläre hiermit an Eides Statt, dass ich die vorliegende Arbeit selbstständig und ohne Benutzung anderer als der angegebenen Hilfsmittel angefertigt habe. Die aus fremden Quellen direkt oder indirekt übernommenen Gedanken sind als solche kenntlich gemacht. Die Arbeit wurde bisher in gleicher oder ähnlicher Form keiner anderen Prüfungsbehörde vorgelegt und auch nicht veröffentlicht. Wien, am 29.12.2011 Ort, Datum Unterschrift (Andrea Bauer) I VORWORT Es war im Februar 2010 und ich befand mich gerade auf einer Reise durch Thailand, als ich auf das Fellowship-Programm der OYASAF-Stiftung in Lagos, Nigeria, aufmerksam wurde. Die Omo-Oba Yemisi Adedoyin Shyllon Art Foundation (OYASAF) wurde im Jahr 2007 gegründet und verwaltet seither eine große private Kunstsammlung, die mittlerweile über 6000 Arbeiten „traditioneller“ und zeitgenössischer Kunst aus Nigeria umfasst. Jährlich erhalten StudentInnen der ganzen Welt die Möglichkeit, an dem Fellowship-Programm von OYASAF teilzunehmen und so einen Einblick in das nigerianische Kunstschaffen und die Kultur des Landes zu erhalten. Da ich mich zu diesem Zeitpunkt besonders für die Kunst und Kultur der Yorùbá interessierte und meine Diplomarbeit thematisch in diesem Kontext ansetzen wollte, beschloss ich, mich bei der OYASAF-Stiftung zu bewerben. Meine Dokumente und Unterlagen schickte ich aus den thailändischen Internetcafés, was sich oftmals als etwas problematisch herausstellte. Zurück in Wien erhielt ich schließlich die Zusage. Bevor ich mich im Juli 2010 auf die tatsächliche Reise nach Lagos machte, versuchte ich mir einen Überblick über die vorhandene Literatur zur Kultur der Yorùbá zu verschaffen und stellte bald fest, dass nahezu alle der Beiträge sehr umfassende Beschreibungen des „traditionellen“ Glaubenssystems enthielten, die weitestgehend in Anlehnung an dieselben Quellen entstanden waren. Vollgestopft mit den bisher vorgefundenen Informationen, begab ich mich nach Lagos. Dort angekommen wurde mir schnell klar, dass die wissenschaftliche Beschreibung des Glaubenssystems der Yorùbá und die tatsächlich gelebte Realität vor Ort in vielen Aspekten nicht miteinander übereinstimmen, was mich zu der Frage nach „Authentizität“ in der Darstellung afrikanischer Religionen führte. Aus diesem Grund begann ich mich der wissenschaftlichen Auseinandersetzung mit afrikanischen Religionen im historischen Prozess und der Analyse konkreter Publikationen aus verschiedenen Perioden der Wissenschaftsgeschichte zu widmen. II DANKSAGUNG Ich möchte diese Zeilen nutzen, um mich bei jenen Menschen zu bedanken, die mich während meines gesamten Studiums und der Entstehung dieser Diplomarbeit begleitet und unterstützt haben. Ein besonderer Dank gilt meinen Eltern, Dr. Heinrich und Elisabeth Bauer, die mir dieses „etwas ausgefallene“ Studium trotz anfänglicher Skepsis ermöglicht haben und mich in der langen Zeit niemals von meinem Weg abbringen wollten. Ich danke meinem Freund Walter, der mit seinen kleinen Sticheleien meine Motivation, diese Arbeit endlich zum Abschluss zu bringen, immer wieder neu geweckt hat. Ihn zeichnet aber vor allem die Eigenschaft aus, dass er auch einfach mal den Mund halten kann, wenn es die Situation verlangt. Diese Qualität besitzen nicht viele Menschen. Natürlich möchte ich auch jene Personen erwähnen, die mir mit ihrem fachspezifischen Wissen und ihrem Rat zur Seite standen. Prof. Dr. Hans Gerald Hödl danke ich für seine wirklich gute Betreuung und die hilfreichen Inputs. Mein besonderer Dank gilt auch meinen drei Interviewpartnern Prof. Wande Abímbólá, Prof. Akínwùmí Ìşòlá und Dr. S. A. Osunwole, die mich zu der Ausgangsfrage dieser Arbeit inspiriert und ihr Wissen mit mir geteilt haben. Ich bedanke mich ebenfalls bei Dr. Barbara Plankensteiner, die mich auf die Ausschreibung der OYASAF-Stiftung aufmerksam machte. Abschließend möchte ich mich bei Omo-Oba Yemisi Adedoyin Shyllon, dem Obmann der OYASAF-Foundation in Lagos, Mrs. Shyllon, Dr. Ohioma Ifounu Pogoson und dem gesamten OYASAF-Team bedanken, ohne deren Unterstützung diese Arbeit nicht möglich gewesen wäre. Sie haben mich während meines Aufenthaltes in Lagos untergebracht, versorgt und immer begleitet. Außerdem ermöglichten sie mir den Kontakt mit meinen Interviewpartnern und den Zugang zu hilfreicher Literatur für meine Recherchen. Hilfreiche Unterstützung erhielt ich überdies von Omo-Oba Oladele Odimayo, dem Obmann der Omo-Oba Oladele Odimayo Art Foundation, seinem Bruder Olasehinde Odimayo sowie Chief Rasheed Gbadamosi und seiner Frau. Den MitarbeiterInnen des National Museum in Lagos danke ich für ihre Hilfsbereitschaft und die aufschlussreichen Gespräche. III INHALTSVERZEICHNIS EINFÜHRUNG ................................................................................................... 1 1 DIE GESCHICHTE DER YORÙBÁ ........................................................... 6 2 WAS IST RELIGION? .............................................................................. 13 2.1 Essentialistischer / Substantieller Religionsbegriff ................................... 15 2.2 Funktionalistischer Religionsbegriff .......................................................... 17 2.3 Multidimensionaler Religionsbegriff ......................................................... 20 3 AFRIKANISCHE RELIGIONEN UND IHRE ERFORSCHUNG ............... 21 3.1 Die Beiträge von europäischen Christen und Missionaren ...................... 25 3.2 Koloniale Beschreibungen ....................................................................... 28 3.3 Anthropologische Darstellungen .............................................................. 30 3.4 Arbeiten westlicher Theologen und Religionswissenschaftler .................. 33 3.5 Die Repräsentation afrikanischer Religionen durch afrikanische Gelehrte ................................................................................................... 34 3.5.1 Frühe nationalistische Autoren ...................................................... 34 3.5.2 Antikolonialistische Autoren .......................................................... 36 3.5.3 Afrikanische Theologen................................................................. 38 3.6 Die historische Annäherung an afrikanische Religionen .......................... 40 4 HINDERNISSE IM WISSENSCHAFTLICHEN UMGANG MIT AFRIKANISCHEN RELIGIONEN UNTER BESONDERER BERÜCKSICHTIGUNG DER RELIGIÖSEN KONZEPTE DER YORÙBÁ ................................................................................................. 43 4.1 Das Problem der Sprache ........................................................................ 43 4.1.1 Willard Van Orman Quine und die These der Unbestimmtheit der Übersetzung ........................................................................... 45 4.1.2 Kwasi Wiredu und die „begriffliche Dekolonisation“ ...................... 47 4.2 Die Grenzen der Datenakquisition im Kontext afrikanischer Religionen .. 50 4.3 Missinterpretationen afrikanischer Religionen als Folge einer Verankerung des Forschers in fremden Denkstrukturen .......................... 52 4.3.1 Monotheismus versus Polytheismus und der Aspekt der Pluralität göttlicher Wesen in afrikanischen Religionen am Beispiel der Òrìşà ......................................................................... 52 4.3.2 Die Ausblendung des „Bösen“ in den „Hochgott“-Darstellungen afrikanischer Theologen ................................................................ 59 IV 5 DIE WISSENSCHAFTLICHE AUSEINANDERSETZUNG MIT DEM GLAUBENSSYSTEM DER YORÙBÁ IM HISTORISCHEN PROZESS UND IHRE PERIODISIERUNG AM BEISPIEL AUSGEWÄHLTER PUBLIKATIONEN .................................................................................... 62 5.1 Exkurs: Das Ifá-Orakel ............................................................................. 64 5.1.1 Der Divinationsvorgang mit Palmnüssen ...................................... 67 5.1.2 Der Divinationsvorgang mit einer Orakelkette ............................... 68 5.1.3 Die Hilfsmittel des Babaláwo während der Ifá-Divination .............. 69 5.1.3.1 Das Divinationsbrett (opon Ifá) ........................................ 69 5.1.3.2 Das Divinationspulver (iyerosun) ..................................... 70 5.1.3.3 Der Divinationsstab (ìróké Ifá) ......................................... 71 5.1.3.4 Die Behältnisse (agere Ifá) .............................................. 71 5.2 Die Erste Periode: Die Zwischenkriegszeit (1918 – 1939) und der Beginn der wissenschaftlichen Auseinandersetzung mit dem Glaubenssystem der Yorùbá .................................................................... 72 5.2.1 Leo Frobenius und Die atlantische Götterlehre (1926) ................. 73 5.3 Die Zweite Periode: Die 1940er Jahre bis zur großen Welle der Unabhängigkeiten der afrikanischen Länder in den 60er Jahren – Das Interesse der Religionswissenschaft am Glaubenssystem der Yorùbá wird geweckt ...........................................................................................
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