DOCSLIB.ORG

Translating the Hebrew Name הוהי Into the Yoruba Language of Nigeria In

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Translating the Hebrew Name הוהי Into the Yoruba Language of Nigeria In In die Skriflig / In Luce Verbi ISSN: (Online) 2305-0853, (Print) 1018-6441 Page 1 of 7 Original Research into the Yoruba יהוה Translating the Hebrew Name language of Nigeria in the Yoruba Bible Author: Scholars are not unanimous about the correct pronunciation of the tetragrammaton, YHWH. 1 David T. Adamo The exact origin and meaning of the name have also been a subject of debate among scholars. Affiliation: Since translation is also interpretation, no one can give a correct translation of any word 1Department of Old without knowing the actual meaning. While the Septuagint (LXX) translates the Hebrew word into Kurios, an English translation (New Revised Standard Version – NRSV) translates it יהוה Testament and New into the Yoruba language in the Yoruba Bible is Oluwa which יהוה Testament, University as LORD. The translation of of South Africa, Pretoria, South Africa I consider unacceptable. The purpose of this article is to propose the translation of the Hebrew (to the most appropriate Yoruba name for the supreme God (Olodumare instead of Oluwa יהוה Corresponding author: which cannot be misunderstood by any Yoruba reader.1 David Adamo, [email protected] Keywords: Old Testament; Yahweh; African traditional religion; Olodumare; Oluwa; Translation; Yoruba language. Dates: Received: 19 Sept. 2018 Accepted: 10 May 2019 1 Published: 30 July 2019 Introduction refers to the God of Israel. These four Hebrew letters are referred to as tetragram יהוה How to cite this article: The name Adamo, D.T., 2019, or tetragrammaton by scholars (Hamilton 2011:64; Shaw 2016:759–762). Tetragrammaton ‘Translating the Hebrew comes from a Greek word τετραγράμματον and a Latin script YHWH which literally means four in Hebrew. The name appears more than 6 823 times in the Old Testament יהוה into the Yoruba letters and יהוה Name language of Nigeria in the Yoruba Bible’, In die Skriflig (Renn 2005:339–440). The fact that the vowel signs in the tetragrammaton were not represented 53(1), a2410. https://doi.org/ in the writing system, originally led to the question of what vowels should apply to it or how to 10.4102/ids.v53i1.2410 pronounce it (Ortiepp 2011:12). Copyright: © 2019. The Authors. Most of the earlier translators of the Yoruba Bible may not have understood the original languages Licensee: AOSIS. This work directly (Komolafe 2012). What appears to compound the situation is that the European is licensed under the supervisors of the Yoruba Bible translators were not native speakers of the Yoruba language Creative Commons (BibeliMimo 1900). Attribution License. is translated to ‘LORD’ in the English versions of the Bible (e.g. King יהוה Given that the word James Version [KJV] and Revised Standard Version [RSV]), it is assumed that it means Oluwa in the Yoruba Bible. Because of this, the translators of the Yoruba Bible (BibeliMimo and Bibeli Yoruba Atoka) translated Yahweh to Oluwa and Jehofa. I believe such translations are inappropriate. I propose that a better translation is Olodumare. What appears to be a more serious problem is the fact that, to my knowledge, there have been no attempts to correct these inappropriate Yoruba translations. The purpose of this article is to express the problems with the present translation of the Bible into the Yoruba language and to suggest a more appropriate translation of the name Yahweh in the Yoruba Bible. This article also emphasises the urgent need for a retranslation of the Yoruba Bible by competent native scholars who are experts in Hebrew, Greek and the Yoruba languages.2 as יהוה To achieve the above objectives, this article discusses the origin and meaning of the name well as the translation of it into the Greek, English and Yoruba versions of the Bible. Various translation theories, attempted for a credible translation, will be briefly surveyed. As there has 1.There are many other words in the Old Testament that have been mistranslated into the Yoruba language. These include the Old Testament book titles such as Genesis to Genesisi, Exodus to Exodu, Numbers to Numeri, Leviticus to Lefitiku, Deuteronomy to Deuteronomi and Psalms to Orin Dafidi (Adamo 1984:454–482). Thus, there is an urgent need to retranslate the entire Yoruba Bible into the Yoruba language from Hebrew and Greek. Read online: Scan this QR 2.The Yoruba people, often considered to be one of the largest ethnic groups in Africa south of the Sahara, are primarily located in South- code with your western Nigeria. There are also a few Yoruba people in Benin and Togo. smart phone or mobile device Note: This article was originally presented as a paper at the SASNES/OTSSA conferences at the North-West University, Potchefstroom, to read online. South Africa on 14–16 August 2018. This article does not represent a lack of appreciation for the contribution of missionaries. God has used whatever mistakes they made to bless us in Africa. I am a product of those blessings. http://www.indieskriflig.org.za Open Access Page 2 of 7 Original Research been no single perfect translation theory from the numerous Several scholars have rejected the above theories (Beitzel suggestions, an attempt will be made to use a combination of 1980:5–20; Foerster 1965:1066; Hamilton 2011:64; Jacob theories that may apply to this article. Among the principles 1964:48; Kearney 2002:75–85). It is suggested that it originated Beitzel 1980:5–20) believes that .היה or הוה which may be used to achieve this, is a combination of from the verbal root and the divine name הוה dynamic equivalence, linguistic, cultural and postcolonial the relationship between the verb translation theories. Yahweh is that of etymology. It means that the origin of the is from God’s lips itself, according to the Exodus 3 יהוה word .(tradition (Foerster 1965:1066 יהוה Origin and meaning of the name Origin Meaning Exodus 3:13–15 has been a subject of debate among scholars.3 אהיה אׁשר אהיה The number of interpretations of the meaning and functions Different commentators interpret the words of the divine name in the text of Exodus 3:14, which have differently. Some believe the words are an ambiguous and been proposed over many centuries, seems endless. One can contradictory answer to Moses’ question when he asked only mention a few of them. God for his name in Exodus 3:14 (Sachs 2010:244–246). ,’means ‘I am אהיה ,(According to Sachs (2010:244–246 In Exodus 3:14, Moses asks God how he should answer his or ‘I shall be’, because it signifies an action that is not yet concluded and therefore can mean different אהיה אׁשר אהיה people when they ask for his name. God gave him three ways of ‘self-definition’. Firstly, ‘I am who I am’, which answers in verses 14 and 15 (Phillips 1998:81–84): refers to ‘an eternally unchanging Being’; secondly, ‘I am 1. ‘I am who I am’ (3:14a – NRSV). who I shall be’, which stands for ‘a fundamental constancy 2. ‘I am has sent me to you’ (3:14b – NRSV). regardless of variations’; thirdly, ‘I shall be who I am’, which 3. ‘Tell the Israelites, God of Abraham, Isaac and Jacob, has is ‘the evolution that is inherent in the essence of God’; and sent me to you’ (3:15– NRSV). fourthly, ‘I shall be who I shall be’, which can also have two meanings: ‘To everyone I am something else’, or ‘each person What appears to be the author’s concern in Exodus is the has a different idea of me’. identification of the God of the forefathers and the God who appears to Moses in the burning bush (Phillips 1998:81–84). According to Schild (1954:296), ‘I am who I am’ is regarded as the explanation of the meaning of the divine name which ’This verb ‘to be .(היה) ’There have been debates regarding the origin of the word connects with the root of the verb ‘to be .’and whether it was newly created by Moses or pre- has two connotations: expression of ‘identity’ or ‘existence ,יהוה mosaic. While some scholars believe that the name existed This verse is meant to express the mystery of God and how before Moses and that Moses took it from an earlier impossible it is to define his name (Schild 1954:296–302). tradition, others believe that Moses invented it (Foerster According to Schild (1954:296–302), ‘I am’ means therefore 1965:1065–1066; Mowinckel 1961:21–23). Many reasons for ‘I am not telling you who and what I am’, or ‘I am I’. In other this view are cited. Firstly, such a name was found in words, God cannot be defined. He is his own definition. Akkadian proper names and in Ras Shamra texts which dated as far back as the 15th to 13th centuries BCE (Foerster No doubt the Hebrew Bible calls God different names ranging 1965:1065–1066); secondly, in Egyptian or African religions, from generic to the proper. Examples of the generic names is especially Amon Re, referrence to the ‘King of the gods’, is El or Elohim, Adonai and others. Adonai, which is used very also cited as the possible origin of the Yahweh religion that frequently, is the traditional and pious reading replacement .(Sonek 2009:174–183) יהוה has contributed to Yahweh theological tradition (Foerster of the proper name of God, namely 1965:1065–1066); thirdly, also the Kennite hypothesis is Barton (1998:1–6) has rightly said, ‘in every age, interpreters cited as a reason, because Moses became the son-in-law of ask different questions, and so different aspects of the text’s Jethro, the priest of Midian, who worshipped Yahweh meaning emerge’.
Load more

Recommended publications
  • The Exodus and Identity Formation in View of the Yoruba Origin and Migration Narratives1
    http://scriptura.journals.ac.za Scriptura 108 (2011), pp. 342-356 THE EXODUS AND IDENTITY FORMATION IN VIEW OF THE YORUBA ORIGIN AND MIGRATION NARRATIVES1 Funlola Olojede Old and New Testament Stellenbosch University The past is but the beginning of a beginning (HG Wells) Abstract Certain elements of the origin and migration narratives of the Yoruba such as a common ancestor, common ancestral home, common belief in the Supreme Deity provide a basis for identity formation and recognition among the people. It is argued that the narratives help to bring to light the memories of the Exodus and Israel’s recollection of Yahweh as the root of its identity. The juxtaposition of cosmogonic myths and migration theories foregrounds the elements of identity formation of the Yoruba people and have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also points out clearly the role of Yahweh as the main character in the Sea event. Key Words: Exodus, Identity, Migration, Yahweh, Yorùbá Introduction The hypothesis is that Yorùbá traditions of origin and migration influence the process of identity formation in certain ways and that this implication for identity may contain certain heuristic values that can be used to interpret the exodus in a contextual way. In what follows, a literature review of basic cosmogonic myths and migration theories of the Yorùbá is carried out to determine their impact on the people’s identity formation. This is followed by a brief literary consideration of the Sea event (Exod 14-15) which is a two-way prosaic and poetic rendition of the sea crossing by the children of Israel after their departure from Egypt.
    [Show full text]
  • Cassava Farmers' Preferences for Varieties and Seed Dissemination
    Cassava farmers’ preferences for varieties and seed dissemination system in Nigeria: Gender and regional perspectives Jeffrey Bentley, Adetunji Olanrewaju, Tessy Madu, Olamide Olaosebikan, Tahirou Abdoulaye, Tesfamichael Wossen, Victor Manyong, Peter Kulakow, Bamikole Ayedun, Makuachukwu Ojide, Gezahegn Girma, Ismail Rabbi, Godwin Asumugha, and Mark Tokula www.iita.org i ii Cassava farmers’ preferences for varieties and seed dissemination system in Nigeria: Gender and regional perspectives J. Bentley, A. Olanrewaju, T. Madu, O. Olaosebikan, T. Abdoulaye, T. Wossen, V. Manyong, P. Kulakow, B. Ayedun, M. Ojide, G. Girma, I. Rabbi, G. Asumugha, and M. Tokula International Institute of Tropical Agriculture, Ibadan February 2017 IITA Monograph i Published by the International Institute of Tropical Agriculture (IITA) Ibadan, Nigeria. 2017 IITA is a non-profit institution that generates agricultural innovations to meet Africa’s most pressing challenges of hunger, malnutrition, poverty, and natural resource degradation. Working with various partners across sub-Saharan Africa, we improve livelihoods, enhance food and nutrition security, increase employment, and preserve natural resource integrity. It is a member of the CGIAR System Organization, a global research partnership for a food secure future. International address: IITA, Grosvenor House, 125 High Street Croydon CR0 9XP, UK Headquarters: PMB 5320, Oyo Road Ibadan, Oyo State ISBN 978-978-8444-82-4 Correct citation: Bentley, J., A. Olanrewaju, T. Madu, O. Olaosebikan, T. Abdoulaye, T. Wossen, V. Manyong, P. Kulakow, B. Ayedun, M. Ojide, G. Girma, I. Rabbi, G. Asumugha, and M. Tokula. 2017. Cassava farmers’ preferences for varieties and seed dissemination system in Nigeria: Gender and regional perspectives. IITA Monograph, IITA, Ibadan, Nigeria.
    [Show full text]
  • Reglas De Congo: Palo Monte Mayombe) a Book by Lydia Cabrera an English Translation from the Spanish
    THE KONGO RULE: THE PALO MONTE MAYOMBE WISDOM SOCIETY (REGLAS DE CONGO: PALO MONTE MAYOMBE) A BOOK BY LYDIA CABRERA AN ENGLISH TRANSLATION FROM THE SPANISH Donato Fhunsu A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature (Comparative Literature). Chapel Hill 2016 Approved by: Inger S. B. Brodey Todd Ramón Ochoa Marsha S. Collins Tanya L. Shields Madeline G. Levine © 2016 Donato Fhunsu ALL RIGHTS RESERVED ii ABSTRACT Donato Fhunsu: The Kongo Rule: The Palo Monte Mayombe Wisdom Society (Reglas de Congo: Palo Monte Mayombe) A Book by Lydia Cabrera An English Translation from the Spanish (Under the direction of Inger S. B. Brodey and Todd Ramón Ochoa) This dissertation is a critical analysis and annotated translation, from Spanish into English, of the book Reglas de Congo: Palo Monte Mayombe, by the Cuban anthropologist, artist, and writer Lydia Cabrera (1899-1991). Cabrera’s text is a hybrid ethnographic book of religion, slave narratives (oral history), and folklore (songs, poetry) that she devoted to a group of Afro-Cubans known as “los Congos de Cuba,” descendants of the Africans who were brought to the Caribbean island of Cuba during the trans-Atlantic Ocean African slave trade from the former Kongo Kingdom, which occupied the present-day southwestern part of Congo-Kinshasa, Congo-Brazzaville, Cabinda, and northern Angola. The Kongo Kingdom had formal contact with Christianity through the Kingdom of Portugal as early as the 1490s.
    [Show full text]
  • Purple Hibiscus
    1 A GLOSSARY OF IGBO WORDS, NAMES AND PHRASES Taken from the text: Purple Hibiscus by Chimamanda Ngozi Adichie Appendix A: Catholic Terms Appendix B: Pidgin English Compiled & Translated for the NW School by: Eze Anamelechi March 2009 A Abuja: Capital of Nigeria—Federal capital territory modeled after Washington, D.C. (p. 132) “Abumonye n'uwa, onyekambu n'uwa”: “Am I who in the world, who am I in this life?”‖ (p. 276) Adamu: Arabic/Islamic name for Adam, and thus very popular among Muslim Hausas of northern Nigeria. (p. 103) Ade Coker: Ade (ah-DEH) Yoruba male name meaning "crown" or "royal one." Lagosians are known to adopt foreign names (i.e. Coker) Agbogho: short for Agboghobia meaning young lady, maiden (p. 64) Agwonatumbe: "The snake that strikes the tortoise" (i.e. despite the shell/shield)—the name of a masquerade at Aro festival (p. 86) Aja: "sand" or the ritual of "appeasing an oracle" (p. 143) Akamu: Pap made from corn; like English custard made from corn starch; a common and standard accompaniment to Nigerian breakfasts (p. 41) Akara: Bean cake/Pea fritters made from fried ground black-eyed pea paste. A staple Nigerian veggie burger (p. 148) Aku na efe: Aku is flying (p. 218) Aku: Aku are winged termites most common during the rainy season when they swarm; also means "wealth." Akwam ozu: Funeral/grief ritual or send-off ceremonies for the dead. (p. 203) Amaka (f): Short form of female name Chiamaka meaning "God is beautiful" (p. 78) Amaka ka?: "Amaka say?" or guess? (p.
    [Show full text]
  • African American Parent Groups As a Context for the Activation of Social Capital : a Case of Parent Empowerment Through Transformational Leadership Ajamu T
    The University of San Francisco USF Scholarship: a digital repository @ Gleeson Library | Geschke Center Doctoral Dissertations Theses, Dissertations, Capstones and Projects 2008 African American parent groups as a context for the activation of social capital : a case of parent empowerment through transformational leadership Ajamu T. Stewart Follow this and additional works at: https://repository.usfca.edu/diss Part of the Education Commons Recommended Citation Stewart, Ajamu T., "African American parent groups as a context for the activation of social capital : a case of parent empowerment through transformational leadership" (2008). Doctoral Dissertations. 232. https://repository.usfca.edu/diss/232 This Dissertation is brought to you for free and open access by the Theses, Dissertations, Capstones and Projects at USF Scholarship: a digital repository @ Gleeson Library | Geschke Center. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of USF Scholarship: a digital repository @ Gleeson Library | Geschke Center. For more information, please contact [email protected]. The University of San Francisco AFRICAN AMERICAN PARENT GROUPS AS A CONTEXT FOR THE ACTIVATION OF SOCIAL CAPITAL: A CASE OF PARENT EMPOWERMENT THROUGH TRANSFORMATIONAL LEADERSHIP A Dissertation Presented To The Faculty of the School of Education Organization and Leadership Department In Partial Fulfillment Of the Requirements for the Degree Doctor of Education By Ajamu T. Stewart San Francisco May, 2008 ACKNOWLEDGMENTS I’d like to acknowledge my committee, Dr. Patricia Mitchell (my committee chair), Dr. Betty Taylor and Dr. Ellen Herda. Thanks for your patience and encouragement. Each of you contributed greatly to my experience at the University of San Francisco, and you will always be remembered.
    [Show full text]
  • Oja Representational Objects in Yewaland, Ogun State, Nigeria Ayedun Matthew Kolawole Ab
    African Scholar VOL. 18 NO. 6 Publications & ISSN: 2110-2086 Research SEPTEMBER, 2020 International African Scholar Journal of Humanities and Social Sciences (JHSS-6) Study of Forms and Functions of Esu – Oja Representational Objects in Yewaland, Ogun State, Nigeria Ayedun Matthew Kolawole Fine and Applied Arts Department, School of Vocational and Technical Education, Tai Solarin College of Education, Omu – Ijebu Abstract The representational images such as pots, rattles, bracelets, stones, cutlasses, wooden combs, staffs, mortals, brooms, etc. are religious and its significance for the worshippers were that they had faith in it. The denominator in the worship of all gods and spirits everywhere is faith. The power of an image was believed to be more real than that of a living being. The Yoruba appear to be satisfied with the gods with whom they are in immediate touch because they believe that when the Orisa have been worshipped, they will transmit what is necessary to Olodumare. This paper examines the traditional practices of the people of Yewa and discovers why Esu is market appellate. It focuses on the classifications of the forms and functions of Esu-Oja representational objects in selected towns in Yewaland. Keywords: appellate, classifications, divinities, fragment, forms, images, libations, mystical powers, Olodumare, representational, sacred, sacrifices, shrine, spirit archetype, transmission and transformation. Introduction Yewa which was formally called there are issues of intra-regional “Egbado” is located on Nigeria’s border conflicts that call for urgent attention. with the Republic of Benin. Yewa claim The popular decision to change the common origin from Ile-Ife, Oyo, ketu, Egbado name according to Asiwaju and Benin.
    [Show full text]
  • Decoding Encoded Yorùbá Nomenclature: an Exercise of National Research University Higher School of Economics Linguistic Competence and Performance
    Dalamu, T.O. (2019). Decoding Encoded Yorùbá Nomenclature: An Exercise of National Research University Higher School of Economics Linguistic Competence and Performance. Journal of Language and Education, Journal of Language & Education Volume 5, Issue 1, 2019 5(1), 16-28. doi: 10.17323/2411-7390-2019-5-1-16-28 Decoding Encoded Yorùbá Nomenclature: An Exercise of Linguistic Competence and Performance Taofeek Olaiwola Dalamu Anchor University Lagos Correspondence concerning this article should be addressed to Taofeek Olaiwola Dalamu, Department of English & Literary Studies, Anchor University Lagos, Lagos, 1-4 Ayobo Road, Ipaja, Lagos, Nigeria. E-mails: [email protected]; [email protected] The proficiency of Yorùbá users has influenced the formation of towns’ names, which this study investigated, revealing their haphazard formation processes. Ten towns of Yorùbá-land in Nigeria functioned as exploratory samples. Ellipsis, serving as the analytical instrument, elucidated the effectiveness of competence and performance, being operational in the clipping of statements to nominal lexemes. The study exhibited flexibility in the development of Yorùbá names, influenced by users’ needs. The historical facts of business, religion, hunting, war, and conquest supported the formations, without seemingly consistent linguistic principles. The study further revealed the deletion of linguistic components (Ilè̩ tó ń fè̩ = Ilé-Ifè̩ – a piece of land that expands), twists in pronunciations with a meaningless derivative (Ọjà kò tà – business is not picking up = Ọjó̩ta), manipulation of English words to Yorùbá (Bad agric = bà dá gìrì [Badagry]), and the production of novel lexemes-cum-meanings (Amúkokò – a person who catches a leopard = Amùkòkò – someone who smokes his pipe).
    [Show full text]
  • African Concepts of Energy and Their Manifestations Through Art
    AFRICAN CONCEPTS OF ENERGY AND THEIR MANIFESTATIONS THROUGH ART A thesis submitted to the College of the Arts of Kent State University in partial fulfillment of the requirements for the degree of Master of Arts by Renée B. Waite August, 2016 Thesis written by Renée B. Waite B.A., Ohio University, 2012 M.A., Kent State University, 2016 Approved by ____________________________________________________ Fred Smith, Ph.D., Advisor ____________________________________________________ Michael Loderstedt, M.F.A., Interim Director, School of Art ____________________________________________________ John R. Crawford-Spinelli, D.Ed., Dean, College of the Arts TABLE OF CONTENTS LIST OF FIGURES………………………………………….. iv ACKNOWLEDGMENTS …………………………………… vi CHAPTERS I. Introduction ………………………………………………… 1 II. Terms and Art ……………………………………………... 4 III. Myths of Origin …………………………………………. 11 IV. Social Structure …………………………………………. 20 V. Divination Arts …………………………………………... 30 VI. Women as Vessels of Energy …………………………… 42 VII. Conclusion ……………………………………….…...... 56 VIII. Images ………………………………………………… 60 IX. Bibliography …………………………………………….. 84 X. Further Reading ………………………………………….. 86 iii LIST OF FIGURES Figure 1: Porogun Quarter, Ijebu-Ode, Nigeria, 1992, Photograph by John Pemberton III http://africa.si.edu/exhibits/cosmos/models.html. ……………………………………… 60 Figure 2: Yoruba Ifa Divination Tapper (Iroke Ifa) Nigeria; Ivory. 12in, Baltimore Museum of Art http://www.artbma.org/. ……………………………………………… 61 Figure 3.; Yoruba Opon Ifa (Divination Tray), Nigerian; carved wood 3/4 x 12 7/8 x 16 in. Smith College Museum of Art, http://www.smith.edu/artmuseum/. ………………….. 62 Figure 4. Ifa Divination Vessel; Female Caryatid (Agere Ifa); Ivory, wood or coconut shell inlay. Nigeria, Guinea Coast The Metropolitan Museum of Art, http://www.metmuseum.org. ……………………… 63 Figure 5. Beaded Crown of a Yoruba King. Nigerian; L.15 (crown), L.15 (fringe) in.
    [Show full text]
  • Gender and Race in the Making of Afro-Brazilian Heritage by Jamie Lee Andreson a Dissertation S
    Mothers in the Family of Saints: Gender and Race in the Making of Afro-Brazilian Heritage by Jamie Lee Andreson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2020 Doctoral Committee: Professor Paul Christopher Johnson, Chair Associate Professor Paulina Alberto Associate Professor Victoria Langland Associate Professor Gayle Rubin Jamie Lee Andreson [email protected] ORCID iD: 0000-0003-1305-1256 © Jamie Lee Andreson 2020 Dedication This dissertation is dedicated to all the women of Candomblé, and to each person who facilitated my experiences in the terreiros. ii Acknowledgements Without a doubt, the most important people for the creation of this work are the women of Candomblé who have kept traditions alive in their communities for centuries. To them, I ask permission from my own lugar de fala (the place from which I speak). I am immensely grateful to every person who accepted me into religious spaces and homes, treated me with respect, offered me delicious food, good conversation, new ways of thinking and solidarity. My time at the Bate Folha Temple was particularly impactful as I became involved with the production of the documentary for their centennial celebrations in 2016. At the Bate Folha Temple I thank Dona Olga Conceição Cruz, the oldest living member of the family, Cícero Rodrigues Franco Lima, the current head priest, and my closest friend and colleague at the temple, Carla Nogueira. I am grateful to the Agência Experimental of FACOM (Department of Communications) at UFBA (the Federal University of Bahia), led by Professor Severino Beto, for including me in the documentary process.
    [Show full text]
  • SHIR SG 13-14 Season.Indd
    2013-2014 SEASON SchoolTimeSchoolTime StudyStudy GuideGuide Sweet Honey in the Rock Thursday, February 13, 2014 at 11 a.m. Zellerbach Hall, University of California, Berkeley Welcome to SchoolTime! On Thursday, February 13, at 11 am, your class will a end a SchoolTime performance by Sweet Honey in the Rock. This powerful a cappella ensemble performs tradi onal songs and original composi ons that address many cri cal issues in today’s society, including freedom, jus ce, peace and equality. Their work refl ects the strong legacy of African American music in America, especially the infl uence of spirituals. The informa on included in this guide explores the work and ar stry of this remarkable ensemble, providing a context for the performance. Your students will learn about the history of African American song tradi ons, the art form of a cappella singing, and some songs wri en by the members of Sweet Honey in the Rock. Using This Study Guide You can prepare your students for their Cal Performances fi eld trip with the materials in this study guide. Prior to the performance, we encourage you to: • Copy the Student Resource Sheet on pages 2 & 3 and hand it out to your students several days before the performance. • Discuss the informa on About the Performance & Ar sts on pages 4-7 with your students. • Read to your students from About the Art Form on page 8 and Historical Context on page 14. • Engage your students in two or more of the Learning Ac vi es on pages 19-22. • Refl ect with your students by asking them Guiding Ques ons, found on pages 2,4 & 8.
    [Show full text]
  • African Traditional Religions in Mainstream Religious Studies
    AFRICAN TRADITIONAL RELIGIONS IN MAINSTREAM RELIGIOUS STUDIES DISCOURSE: THE CASE FOR INCLUSION THROUGH THE LENS OF YORUBA DIVINE CONCEPTUALIZATIONS Vanessa Turyatunga Thesis submitted to the University of Ottawa in Partial Fulfillment of the Requirements for the Master of Arts in Religious Studies Department of Classics and Religious Studies Faculty of Arts University of Ottawa © Vanessa Turyatunga, Ottawa, Canada, 2019 Abstract The history of African Traditional Religions (ATRs), both inside and outside academia, is one dominated by exclusions. These exclusions were created by the colonial framing of ATRs as primitive, irrational and inferior to other religions. This colonial legacy is in danger of being preserved by the absence of ATRs from the academic study of religion, legal definitions of religion, and global and local conversations about religion. This thesis will explore the ways that a more considered and accurate examination of the understudied religious dimensions within ATRs can potentially dismantle this legacy. It will do so by demonstrating what this considered examination might look like, through an examination of Yoruba divine conceptualizations and the insights they bring to our understanding of three concepts in Religious Studies discourse: Worship, Gender, and Syncretism. This thesis will demonstrate how these concepts have the ability to challenge and contribute to a richer understanding of various concepts and debates in Religious Studies discourse. Finally, it will consider the implications beyond academia, with a focus on the self-understanding of ATR practitioners and African communities. It frames these implications under the lens of the colonial legacy of ‘monstrosity’, which relates to their perception as primitive and irrational, and concludes that a more considered examination of ATRs within the Religious Studies framework has the potential to dismantle this legacy.
    [Show full text]
  • The Body in Yoruba: a Linguistic Study
    The Body in Yorùbá A Linguistic Study Mark Dingemanse The Body in Yorùbá A Linguistic Study Mark Dingemanse Scriptie als vereiste ter verkrijging van de graad van doctorandus in de Afrikaanse Taalkunde onder begeleiding van Dr. Felix K. Ameka Juli 2006, Universiteit Leiden àtàrí ‘crown of the head’ oṛ ùn ‘neck’ èjìkà ‘shoulder’ àyà ‘chest’ kókó oṃ ú ‘nipple’ oṃ ú ‘breast’ apá ‘arm’ inú ‘belly, inside’ idodo ‘navel’ orúnkún ‘knee’ ojúgun ‘shin’ oṛ ùn-ẹsẹ̀ ‘ankle’ Contents Preface i Acknowledgements ii Abbreviations and conventions ii Index of tables and figures iv 1 Preliminaries 1 1.1 Yoruba: a brief linguistic profile 1 1.1.1 Phonology 2 1.1.2 Some notes on grammar 4 1.2 Previous research on body-part terminology 6 1.2.1 Philology 6 1.2.2 Onomasiology 7 1.2.3 Phenomenology 8 1.2.4 Ethnoanatomy 9 1.2.5 Embodiment and the cognitive sciences 11 1.2.6 Psychology: types of body knowledge 12 1.2.7 Various other approaches and recent work 13 1.3 This study 15 1.3.1 The data base 16 1.3.2 English as a metalanguage? 16 1.3.3 Some notes on terminology 17 2 Yoruba body-part terms 19 2.1 Yoruba body-part terms 19 2.1.1 Orí and ojú, the head and the face 19 2.1.2 Ara, the body 22 2.1.3 Hands, fingers, and toes 26 2.1.4 Terms not included in the illustrations 28 2.2 Body-part terms in the grammar of Yoruba 29 2.2.1 Fixed idioms 29 2.2.2 Spatial relations 30 2.2.3 ‘Body-part syntax’: four common constructions 32 2.3 Organizing principles 35 2.3.1 Partonomic structures 36 2.3.2 Other organizing principles 39 2.4 The body as a whole 41 2.4.1 Some crucial
    [Show full text]