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Olanrewaju: The Relationship Between People and Beings in Yoruba

The Relationship Between People and Supernatural Beings in Yoruba Traditional Culture

and St. Vincent (Emeagwali 1999:1, 2). By The Yoruba believe that the Joseph Adyinka Olanrewaju universe consists of two planes of existence, the visible and the invisible planes. Based on their The Yoruba Traditional Reli- view, while supernatural beings gion (YTR) which is vibrant and such as the Supreme Being, dei- influential among the Yoruba ties, and ancestors inhabit the speaking people of Western Ni- invisible plane, other living be- geria has had a deep influence ings like and animals in- on the culture of the people. The habit the visible plane. Moreover, influence of the seems to the two planes are constantly have gone beyond the geographi- interacting with each other in cal boundary of the Yoruba in ongoing relationships (Gbade- , for though the religion gesin 1991:85-88). The main originates from Western Nigeria, focus of this article deals with the it claims millions of adherents relationship between humans throughout the world. It is prac- who inhabit the visible plane ticed in one form or the other in and the supernatural beings the Republic of and who inhabit the invisible plane in West , and its presence with an emphasis on the rela- is felt in , , , tionship of the Yoruba Supreme , Guyana, Jamaica, Being with people. However, in Grenada, and , order to show the significance of and ancestors among Joseph Adyinka the Yoruba, the article will also Olanrewaju is briefly discuss the relationship senior lecturer between humans and the lesser i n S y s t e m a t i c at the by seeking answers to the Religious Stud- following questions: What kinds ies Department of relationships exist between of Babcock Uni- humans and the supernatural versity, Nigeria. beings? What effect do these rela- tionships have on people? What Published by Digital Commons @ Andrews University, 2009 1 2/2009 41 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 6 are the implications of these Supreme Being. A logical ques- relationships on mission? tion that follows is why is there no longer such free and direct Relationship Between People communication and relation- and the Supreme Being ship between beings Thomas Lawson has sug- and the Supreme today? A gested that the Yoruba believe Yoruba myth relates that there that every being in the universe was a greedy man who selfishly owes its origin, being, and form appropriated food from . to the Supreme Being who is As a result of his action a bar- austere, remote, and difficult rier was created between heaven to approach. Lawson goes on to and , and heaven moved assert that in spite of the fact farther away from human be- that the Supreme Being can be ings. Another Yoruba myth says prayed to, the Yoruba erect no that a woman slapped the face temples or shrines to him (Law- of heaven, which is often seen son 1985:58). Bolaji Idowu sug- as the symbol of God’s face. As gests that the Yoruba believe that a result a vast distance was cre- God is only concerned with his ated between heaven and earth own welfare and his own great- (Babalola 1992:209; Aderibigbe ness, and has no interest in the 1999:331). The two myths sug- affairs of the world he created gest that the Yoruba believe that (Idowu 1973:144). These con- it was misbehavior on the part cepts seem to suggest that there of human beings which led to is no functional relationship be- the separation between them tween God and human beings. and God. Are these scholars correct or Although the Yoruba believe not? The answer to this ques- that there is no longer face to face tion can be ascertained as one communication between people looks into the culture of the and God, there is an indication . Cornelius Abio- in their system that people dun Olowola strongly suggests can still have a relationship with that the Yoruba maintain a vital the Supreme God. While it is true relationship with the Supreme that to the Supreme Being (Olowola 1983:218). In Yo- Being in the are ruba traditional belief there was rare, it seems that the Yoruba a time when heaven was close people freely God and to earth. During that period, are dependent on him (Dopamu the closeness was enhanced 1999:5). The worship Yoruba by “uninhibited communica- people render to the Supreme tion between the two” (Idowu Being is often informal in na- 1973:162). The implication of ture, but they do believe that the this belief is that there was a Supreme Being is fully involved time when people freely and in human affairs (Johnson and directly communicated with the Oyinade 2004:6). https://digitalcommons.andrews.edu/jams/vol5/iss2/6 2 42 Journal of Adventist Mission Studies Olanrewaju: The Relationship Between People and Supernatural Beings in Yoruba Why is it that the Yoruba God and freely dance to show worship God rather than offer their gratitude to him. sacrifices to him? Dopamu an- Another vital point in this swers that question by suggest- matter of the relationship be- ing that tween people and God among the traditional Yoruba is the recogni- the truth is that the Yoruba have brought sociological interpretation tion that God, who is the judge, is to theological thinking. Within the the ultimate source of ethical and traditional Yoruba society, fathers moral value. In order to guide are expected to take care of their people in the right way of living, children without expecting any gift God places a conscience in each or maintenance from their children. of them. Idowu suggests that Olorun [the for God] is to the Yoruba as fathers are to their in order to aid man in ethical living, children. (Dopamu 1999:5, 6) [God] has put in him ifa aya—“the oracle of the heart” or “the The Supreme Being, like a fa- oracle which is in the heart.” It is this ther to his children, takes care of “oracle of the heart” that determines human beings. In return, God’s his ethical life. One is a good or bad action engenders responses of person in accordance as he responds

Fathers are expected to take care of their children without expecting any gift or maintenance from their children.

praise, expressions of joy, and to, or disobeys the guidance of his spontaneous from people inner “oracle.” (Idowu 1973:154; see also Ikenga-Metuh 1987:234; Sar- to their God. The Yoruba go fur- pong 1989:361-62; Quarcoopome ther and give theophoric names 1987:163) to their children in recognition of God’s goodness to them (Dopamu Whereas the Supreme Being 1999:6). Omosade Awolalu also does not leave people without the observes that “adoration, praise aid of developing a good charac- and thanksgiving are offered to ter, people are responsible for the . The mind is fixed upon making use of their conscience to what the Supreme Being is and behave in the right way. If people what He is able to do for man. His fail they face the unavoidable attributes and acts of kindness wrath of the Supreme Being who are recalled and enumerated” is the impartial judge (Quarcoo- (Awolalu 1978:102). This seems pome 1987:163). The Yoruba be- to be the reason why the Yoruba lieve that though direct commu- in their songs and prayers pro- nication between people and God fusely mention the attributes of is no longer what it used to be Published by Digital Commons @ Andrews University, 2009 3 Journal of Adventist Mission Studies 2/2009 43 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 6 because of human disobedience, ensure that before they embark on God is still like a father to them. any important journey, they consult God cares for and blesses people. with a oracle for the prob- In return, there is a response of able outcome. They may be asked to offer toOgun , the god of iron praise and worship from human for protection. A typical Yoruba will beings (Olowola 1983:218). not leave his or her house until that sacrifice has been offered. They also Relationship Between People offer various kinds of sacrifices to all and the Divinities the recognized for protection It is difficult to understand and provision of needs. (Gbadegesin the relationship between people 1991:93; see also Awolalu 1978:25; and the Supreme Being without Idowu 1962:112, 113; Quarcoopome discussing the significance of 1987:73) the divinities among the Yoruba. In gratitude for the help they People in YTR do not only believe receive from the divinities, the in the divinities, but they also Yoruba offer them sacrifices and believe in a vibrant interaction worship. Some Yoruba go even between people and them. They further, giving theophoric names see the divinities as intermediar- to their children as testimonies

People in YTR do not only believe in the divinities, but they also believe in a vibrant interaction between people and them.

ies between the Supreme Being to the help they have received and human beings (Olowola from their gods (Quarcoopome 1983:72, 73; Dopamu 1999:5; 1987:73). Braswell 1994:145; Johnson and Aside from the relationships Oyinade 2004:2), and believe of dependence and benevolence that the role of the divinities in that exists between people and respect to the welfare of society the divinities in Yoruba culture, is indispensable (Quarcoopome the divinities are also recognized 1987:73, 196). Recognizing the as the guardians of morality in vital roles of the divinities in the society (Quarcoopome 1987:73). society, traditional Yoruba ex- As in any other culture, there press their dependence on one are rules and norms to be or more divinities by approaching obeyed in in order to them for different kinds of help enhance the welfare and peace- like protection, healing, prosper- ful coexistence of the people. On ity, and direction. Yoruba one hand, Yoruba believe that https://digitalcommons.andrews.edu/jams/vol5/iss2/6 4 44 Journal of Adventist Mission Studies Olanrewaju: The Relationship Between People and Supernatural Beings in Yoruba whenever someone disobeys the the ancestors and the people. norms of the society, the divini- The ancestors, like the divini- ties punish the person by bring- ties, are intermediaries between ing calamity and misfortune on the Supreme God and people. him or her. On the other hand, It is the ancestors who afford the divinities bestow blessings a connection between the past, on those who are obedient to present, and the future (Braswell the rules and norms of the land 1994:145). This means that YTR (Quarcoopome 1987:73, 61; sees the ancestors as an impor- Johnson and Oyinade 2004:2). tant and integral component of The fear of punishment and the society (Braswell 1994:145; the desire for blessing from Quarcoopome 1987:128; Idowu the divinities motivates people 1973:184); they are believed to to avoid evil practices in the form a symbiotic union between society; “thus the divinities are the community of the living cohesive factors of society, help- and the living dead (Oesthuzen ing to maintain law and order” 1991:41). Commenting on the (Quarcoopome 1987:73). relationship between the liv- Therefore, in Yoruba culture ing and the ancestors, Awolalu there is a relationship between states that people and the divinities. The in Yoruba belief, the family is made divinities are intermediaries up of both the living members and between humans and the Su- ancestors. The ancestors constitute preme Being. This relationship the closest link between the world of is dominated by peoples’ need men and the spirit-world and they for different kinds of help from are believed to be keenly interested the divinities and the realization in the welfare of their living descen- which leads to responses of wor- dants. (Awolalu 1978:61) ship and offering of sacrifices to The kind of relationship that the divinities. It is a relationship exists between people and the that enhances law and order in ancestors in Yoruba culture the society as people attempt to is similar to the relationship avoid disobedience to societal between people and the divini- norms and the resulting punish- ties. The only difference is that ment from the divinities. People a person’s relationship with the choose obedience because of ancestors is closer and more their desire for blessing. cordial than the relationship with the divinities. It is not Relationship Between People uncommon for a traditional Yo- and Their Ancestors ruba person who is in trouble If it is imperative to be ac- to address his ancestor as my quainted with the significance of father (Awolalu 1978:61; Idowu the divinities among the Yoruba, 1962:192). “The protective rela- it is also important to under- tionship which exists between stand the relationship between parents and their children here Published by Digital Commons @ Andrews University, 2009 5 Journal of Adventist Mission Studies 2/2009 45 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 6 on earth is not terminated at of the dead may revisit their death. The ancestors continue relations through the medium to protect their offspring from of masquerades (King 1986:16; all misfortunes” (Gbadegesin see also Awolalu 1978:65-67). 1991:88). Because of the con- It is the duty of the living to fidence that the typical Yoruba keep their ancestors happy by have in their ancestors and the obeying the community taboos, belief that they are interested so if any of the aforementioned in the welfare of their offspring, duties are neglected, the result they approach the ancestors is wrath and misfortune from for protection from malevolent the ancestors (Awolalu 1978:61; agents and for other aid and as- Braswell 1994:145; Quarcoo- sistance (Gbadegesin 1991:88, pome 1987:162). “Ancestors 89; Awolalu 1978:61-63; Quar- elicit both attitudes of awe and coopome 1987:130, 131). dread” (Braswell 1994:145; Law- The role of the ancestors goes son 1985:62). As a result, the beyond benevolence in terms of following patterns developed: protection and granting of dif- (1) in recognition of the interest ferent aid and assistance. The of the ancestors in the welfare of ancestors are the guardians of the community, Yoruba people family affairs, tribal norms, and look to them for protection and ethics in the society. As guard- the bestowal of other kinds of ians, they bring calamity on aid and assistance; (2) as the anyone who breaks the taboos of ancestors protect and bestow the community and reward those blessings upon the people they who keep them with blessings seek to maintain a close rela- (Awolalu 1978:61; Quarcoopome tionship with them through of- 1987:130; Green 1983:9). ferings, worship, and sacrifice; While it is the role of the (3) the ancestors, as guardians ancestors to protect their de- of morality in the society, pun- scendants and guard the family ish offenders and reward those affairs and tribal norms, their who abide by the tribal taboos living descendants have the duty and traditions; and (4) in order of maintaining fellowship with to avoid wrath and misfortune them. This seems to be the basis from the ancestors, people keep for ancestor worship in Yoruba the taboos and traditions of the culture. Both annual and daily community. worship and sacrifices are direct- ed to them (Olowola 1993:52). The Implications for Mission The yearly worship of ancestors The relationships between in Yorubaland, which is often people and supernatural beings associated with a big festival, is in Yoruba culture have several what Noel Q. King refers to as basic implications for the spread- Yoruba All Day or Hallow- ing of the gospel. First, it may be een. They believe that the spirits wrong to approach typical and https://digitalcommons.andrews.edu/jams/vol5/iss2/6 6 46 Journal of Adventist Mission Studies Olanrewaju: The Relationship Between People and Supernatural Beings in Yoruba traditional Yoruba people with mon to see a traditional Yoruba the gospel as if they are igno- bowing, prostrating, and rolling rant of God. In Yoruba culture, on the ground in worship of the Supreme Being is distinct the Supreme Being, a biblical from and superior to other dei- emphasis should be placed on ties. A traditional Yoruba never reverential attitudes and pos- makes the mistake of “putting tures like kneeling down during God, Olodumare, on the same worship in congregations that pedestal with divinities (orisa) are largely composed of Yoruba and the ancestor. In their belief, people. Olodumare is unique, incompa- Second, in appreciation of rable” (Adelowo 1990:168). Apart God’s fatherly care, the Yoruba from a Yoruba seeing God as worship him expressively (Dopa- their Father, their idea of God mu 1999:6; Awolalu 1978:102). is very close to the biblical idea. It is not enough to convert Yo- For instance, the titles for God ruba traditional people into in YTR include the following: . They are better the greatest One, the One who retained in the Christian

Moderate swaying of the body is also not seen as inappropriate among Yoruba Christian worshippers.

dwells in heaven, the Creator and where worship is expressive and source of life, the Owner of the vibrant and where worship is spirit, the One who owns today accompanied with music during (Awolalu 1978:9-11). In addition, the singing. Moderate swaying God’s creatorship, incomparabil- of the body is also not seen as ity, immortality, omnipotence, inappropriate among Yoruba omniscience, kingship, transcen- Christian worshippers. This is dence, and holiness are empha- probably one of the reasons why sized in the Yoruba attributes of the Christian groups that give God (Awolalu 1978:12-16). This sufficient room for expressive common ground between the worship in their services witness YTR and the Christian religion a better membership retention can be utilized to introduce the rate among the Yoruba. gospel to a traditional Yoruba Third, YTR also provides com- person. mon ground for teaching about Because of the high esteem the fall of the human race. As Yoruba people have for God, all indicated earlier, in their myths acts of irreverence should be the Yoruba hold that there was avoided. Since it is not uncom- a time when people could relate Published by Digital Commons @ Andrews University, 2009 7 Journal of Adventist Mission Studies 2/2009 47 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 6 closely with God; this close rela- should be presented along with tionship came to an end because the empowerment of the Holy of misbehavior on the part of Spirit to help believers live in people (Babalola 1992:209; obedience. Aderibigbe 1999:331). The bib- Fifth, since the Yoruba “see lical story of the fall of the hu- the divinities as intermediar- man race maintains that it was ies between the Supreme Being Adam and ’s misbehavior in and man (Olowola 1983:72, 73; disobeying God that caused the Dopamu 1999:5; Braswell separation (Gen 3:1-19). Both 1994:145; Johnson and Oyinade Christianity and YTR have simi- 2004:2), should be intro- lar stories that show how human duced to them as the mediator woe and problems began. between God and human beings. Fourth, it is important to People should be encouraged to stress morality and ethics in bring their problems directly to the process of witnessing to God by praying through Jesus traditional Yoruba people. They Christ. believe that the origin of ethical

It is important to stress morality and ethics in the process of witnessing to traditional Yoruba people.

values is beyond human origin, Conclusion and is traceable to the Supreme Since the Yoruba have a Being and divinities. They also strong relationship with super- believe that God does not leave natural beings, a successful people without aid to live up to presentation of the gospel should the moral standards he expects be based on the fact that (1) the people to live by. God has given Yoruba are not ignorant of God, each person an inner “oracle” (2) they respond to him with to help them achieve this. “To vibrant worship, (3) they have a the Yoruba, man’s character is concept of the Fall similar to the of supreme importance and it is Christian one, (4) they perceive this which Olodumare judges” God as a caring father who does (Idowu 1962:154). Therefore, it not need to be bribed for help, is important to emphasize the (5) they take morality and ethics importance of morality and the seriously, and (6) they recognize moral codes (e.g., the Ten Com- the significance of intermediar- mandments) when reaching ies between humans and God. out to the Yoruba people with These characteristics of the the gospel. Salvation by grace Yoruba’s relationship with the https://digitalcommons.andrews.edu/jams/vol5/iss2/6 8 48 Journal of Adventist Mission Studies Olanrewaju: The Relationship Between People and Supernatural Beings in Yoruba supernatural should serve as a ______. 1973. African traditional starting point for preaching the religion: A definition. London: gospel to the people of Western SCM. Nigeria. Ikenga-Metuh, Emeife. 1987. Comparative studies of African

traditional religion. Onitsha, Works Cited Nigeria: Imico. Adelowo, E. Dadd. 1990. Johnson, Kofi, and Tunde Oyinade. and symbolism in Yoruba 2004. in tradi- traditional religious thought. tional . Think- Asia Journal of Theology 4, ing about Religion 3:1-8. no. 1:456-471. King, Noel Q. 1986. African cosmos: Aderibigbe, Gbola. 1999. Yoruba An introduction to religion in Af- cosmology as theory of cre- rica. Belmont, CA: Wadsworth. ation: Limits and assets. Asia Lawson, E. Thomas. 1985. Reli- Journal of Theology 13, no. 2: gions of Africa: Traditions in 328-338. transformation. Cambridge: Awolalu, J. Omosade. 1978. Yoru- Harper & Row. ba beliefs and sacrificial rites. Oesthuzen, Gerhardus Cornelis. Essex, UK: Longman. 1991. The place of traditional Babalola, E. O. 1992. Cosmogonic religion in contemporary stories in the indigenous re- South Africa. In African tradi- ligions of the Yoruba and the tional contemporary society, Bible: A comparative inves- ed. Jacob K. Olupona, 35-50. tigation. Bible Bhashyan: An St. Paul, MN: Paragon. Biblical Quarterly 21, no. Olowola, Cornelius Abiodun. 1983. 1:204-214. The Yoruba traditional re- Braswell, George W. 1994. Un- ligion: A critique. ThD dis- derstanding world . sertation, Dallas Theological Nashville, TN: Broadman and Seminary. Holman. ______. 1993. African traditional Dopamu, Ade. 1999. The Yoruba religion and Christian faith. religious system. Africa Up- Achimota, : Africa date 6, no. 3:2-17. Christian Press. Emeagwali, Gloria. 1999. Editorial: Parrinder, E. G. 1978. West African The Yoruba religious system. religion: A study of the be- Africa Update 6, no. 3:1-2. liefs and practices of Akan, Gbadegesin, Segun. 1991. African Ewe, Yoruba, Ibo and kindred : Traditional Yoruba peoples. London: Epworth. philosophy and contemporary Quarcoopme, T. N. Q. 1987. West african realities. New York: African traditional religion. Peter Lang. , Nigeria: University Green, Ronald M. 1983. Religion Press. and morality in traditional Sarpong, Peter K. 1989. African settings. Journal of Religion in traditional religion and peace: Africa 14:1-23. With reference to Ashanti. Stu- Idowu, E. Bolaji. 1962. Olodumare: dia Missionalia 38:351-370. God in Yoruba belief. London: Longman.

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