Socio-Religious Issues in the Debate on Masculinity in Yorubaland, Nigeria

KIU Journal of Humanities

GRACE OLAYINKA GBENLE Mountain Top University, Ogun State, Nigeria

Abstract. The word masculinity is gender opinions have guided our own efforts in this related but not limited to it. Masculinity is submission. also related to socio-cultural cum religious values. From a young age, right through to Keywords: Socio-Religious, Masculine manhood and beyond, men and boys in debate, Yoruba, Yoruba land, Nigeria Nigeria are measured according to the social construction of masculinity. Father‟s drill 1. Introduction values into their sons under pain of violence and shame for any transgression. From The issue of domination features employment, to religious observance, to the prominently in Africa. The males dominate style of their hair, boys are trained to be the female who are in most cases reduced to subservient to the masculine ideal; strong, the level of house keepers. They are made to heterosexual and anti-feminine. Thereafter, see to the children upbringing as well as to this paper shall examine the Yoruba culture look after their premises. Some of them are and her concept of Masculinity and follow it engaged in petty trading to support the home up with various socio cum religious issues or look after their private financial that has emerged from her debate on the requirements. This is in one line with the understanding of masculinity in the Yoruba Jewish culture which confines the feminine thought. In all of these, a quantitative to their premises (Odubiyi 2015). Son method of research which involve the use of preference is one of the harmful traditional thirty Interview Respondents in all, 5 practices that constitute grave menace to the persons comprising of males and females women particularly in developing countries, from each State in South West Nigeria will more importantly, in Nigeria, for which they be interviewed to gather information who need to be protected. From a young age, will be primarily Yoruba in order to enrich right through to manhood and beyond, men this work. In addition, the experience of the and boys in Nigeria are measured according researcher in the past as an indigene of to the social construction of masculinity. Yoruba will also be of immense contribution Father‟s drill values into their sons under to this research as a form of participant pain of violence and shame for any observation. I am also going to quote transgression. From employment, to profusely from scholars and leading religious observance, to the style of their authorities whose researches, thoughts and hair, boys are trained to be subservient to the

KIU Journal of Humanities masculine ideal; strong, heterosexual, anti- and at all levels, in every hamlet, village and feminine. (Gilia n.d.). This paper considers town, women were involved in every the socio-religious concerns accruing from segment of governmental structure. For the understanding and discussion of the instance, of the thirty-eight rulers in Ilesha concept of masculinity among the Yoruba before Owa Agunlejika, "Five Obas‟ had people of Nigeria. The implications of this been women" the last of them being on the people as well as on the society at „Yeeyori’, the eighteenth Owa of Ijeshaland. large will be raised and also, useful The Yoruba is a Monarchy. But it is a suggestions, on possible ways to stem the participatory monarchy where democratic tide towards its control and management norms are practiced and vigorously will be given in other to ensure a peaceful protected. Those who share power in the and fair co-existence among humans. land include the Kingmakers, the War generals, The „Ogboni’ and Leaders of 2. A Brief Origin of Yorubaland, religious sects, The Judiciary, and the Nigeria Chamber of Commerce. In all of these institutions, women play active and There are thirty-six States in Nigeria, eight prominent role. of which encompasses the Yorubaland, namely, Ondo, Oyo, Ogun, Osun, Lagos, There are a number of secret and sacred Ekiti, Kwara and partly Kogi state. societies or institutions which primarily Yorubaland “Ilè Yorùbá” is the cultural have political and/or judicial functions. region of the Yoruba people in West Africa. Chief amongst these are the „Ogboni’ cult, It spans the modern day countries the twin-cults Oro and „Eluku’. The of Nigeria, Togo and Benin, and covers a „Ogboni’ or „Osugbo’ (as it is called in Egba total land area of 142,114 km² or about the and Ijebu kingdoms) is a well-structured arm same size as the combined land areas of of government found in all Yoruba land and Greece and Montenegro, of which it is believed to have originated from Ile-Ife. 106,016 km², representing about 74.6% It is the most secret, and most respected of within Nigeria, 18.9% in Benin, and the all sacred institutions and membership is remaining 6.5% in Togo. The geocultural through vigorous ritualistic initiation. There space contains an estimated 55 million is usually a woman member of the executive people, the overwhelming majority of them known as „Erelu‟, the counterpart of are ethnic Yoruba. About 5.3 million people „Oluwo’ ('the head of the Mysteries'). The are estimated to practice Yoruba „Ogboni‟ could take energetic and religion worldwide with the largest numbers appropriate action in dealing with any threat found in Nigeria. to the social and political order. Women were also known to be involved in all wars, Yoruba in the Pre and post-colonial period: both as Calvary or Infantry. But when Colonialism was a force that shaped and Europe and North America forced their reshaped many cultures in Africa. Not only political systems down our throats, we were did the colonial government control rules inheriting systems from a people who, for and regulations but social structures and centuries, did not allow franchise to their people‟s duties also became controlled by own womenfolk. the colonial government. (Africa n.d.) The Yoruba people are located mainly in Until missionaries and colonialism Southern Nigeria. In the political structure influenced the area, most of the Yoruba

KIU Journal of Humanities were genderless beings. Instead of having a elaborate hierarchical order, and to whom culture that was divided through gender are attached special duties and functions. expectations and hierarchies, the Yoruba Each has attendant priests and followers. people used seniority as an organizing The most important of these Divinities is system. Christian missionaries specifically Orisa Nla, “the great Divinity” or Obatala influenced the structure of society by the "Immaculate King" because of his altering family relations. For example, legendary association with white colours marriage practices of Yoruba were not in who is believed to be the god who creates accordance with Christianity, so as the human form and a close assistant to missionaries‟ began penetrating society, Olorun. He is actually an Archangel in the they attempted to change the traditional Yoruba pantheon, next to him is Orunmila, marriage practices. One such practice, was otherwise known as Agbonniregun, who is that a newcomer who married into a family, “the god of Divination”. He is the all-wise would be obliged to marry the next oldest in Counsellor of Obatala and a spiritual link to the family after their first spouse died. Olodumare. The Ifa Oracle must be During the colonization of Yoruba land by consulted through the Babalawo “Ifa Priest” Britain and the influence of other outside before a Yoruba man embarks on any factors, the delineation of power venture whatsoever. changed. When the west assigned gender to individuals according to sex, women had no Next in the pantheon is Esu Elegbara, sphere of influence. There were very few believed to be youngest and cleverest of the roles, women could maintain that would three deities. He is the divine Messenger give them access to power. This is true who delivers sacrifices prescribed by the Ifa because the Yoruba had no place for priest to other gods. He is a trickster who “women”. All people had previously had no delights in provoking troubles, but he serves gender, therefore leadership, authority the lesser deities by causing trouble for positions, decision making, productive roles, human beings who offend the code of etc., were by all non-gendered people. conduct as given by the Supreme Being and interpreted by his/her Divinities. Another 3. Religion of Yoruba People powerful god is Sango, the god of thunder and lightning. He is the deified third King of The Yoruba believe in one Supreme Being Oyo, and historically the son of Oranmiyan variously called Olorun "the Owner of by his wife Yemoja. Other important deities Heaven" or “the Lord who dwells in whose shrines are found in most parts of Heaven”, Odumare or Olodumare "the Yorubaland include Sonponno, “the god of Owner of destinies", Oluwa, "the Owner of smallpox”, Orisa Oko, “the god of Us" and who is believed to dwell in heaven. agriculture”, and Oranyan who has sizeable Olorun is the Creator of the Universe and all worshippers in Ife and Oyo. that dwell therein. All prayers are directed at Him or Her. The Yoruba Olorun is not Apart from these universal Deities there are gendered. Olodumare, the Adiitu, “the lesser spirits who are nonetheless important Inscrutable; limitless, timeless, ubiquitous, to the individuals and localities that embrace and genderless”. their worship. These are gods and goddesses associated with physical or physiological Subordinate to the Supreme Being are a phenomena, such as hills, rivers, the ocean, number of deities who are held in an seas and lagoons, rocks, and the human

KIU Journal of Humanities head. There are also cults which may have ancestors. Witches are feared and respected derived their existence from the traditional though not worshiped. They are regarded in political structure since in the ancient times the same light as Esu Elagbara. While the spiritual and secular matters were merged in Yoruba hold witches in awe, they also one cult hero- the head of the community. believe that they perform some good Such cults include the Oro, the Egungun, function in the society. It is the abuse of the and the Ogboni. Thus we have Yemoja, “the purpose of their craft which is heavily goddess of Ogun River”, Oya, “the goddess condemned. But there is no offering the of River Niger”, and Osun, “the goddess of Yoruba will make without venerating both the river of Osun and of fertility”. Kori or Esu Elegbara, and Aje “witches”. Witches Orisa Oko is also known as “god of the are euphemistically called „Iya mi youths”. Olumo rock in Abeokuta, Idanre Osoronga‟, „afinju eye ti nfo l’oru‟ “My hills in Idanre and Oke-Ibadan in Ibadan are mother, indigene of Osoronga”, “the among several physical structures which sophisticated bird that flies in the night”, or provided protection for early settlers in the Iya agba, “the elder woman”. time of the ferocious intra-ethnic wars, and which till today are worshipped by some We should also note that the Yoruba are indigenes. The Yoruba also believe in fatalistic in their view of the events in the reincarnation and in the spirit world the world and believe that a man is born into same way the Arab believe in their world of this world with his own destiny “pre- Al-jinn. Incidentally the Yoruba call spirits destination” which he obtains from “Alijonnu”. Olodumare on bended knees. Described as Each Yoruba town, indeed every household „akunlegba’ or „akunleyan’ “That which is has its own shrine and it is not uncommon to received kneeling”, this concept sums up the prefix the names of members of a particular Yoruba attitude to tragedy. Even with the compound or clan with the Divinity they advent of foreign religions, a Yoruba bishop worship. And so adherents of Ogun bear or chief Imam will in a period of serious names such as Ogunwale, Ogungbemi strife often goes back to consult Ifa oracle “Ogun has come home”, “Ogun is profitable and offers sacrifices to his ancestral gods. If to me” and of Orunmila with names such as he shies away from doing so, his parents or Ifalana “Ifa paved the way”. Ifafunmito “Ifa relations will do it for him. has given me this (baby) to nurse”, while adherents of Sango could have Sangodare The presence of foreign religions (Islam and “Sango vindicated me”, Sangoniyi “Sango Christianity) in Nigeria has also influenced has honour”. the Yoruba belief and their religion. Islamic religion although predominant in the North, The institution of Egungun, and the belief in but also spread across to Yorubaland. A the existence of witches and witchcraft need large Christian community has been some elaboration. The Egungun is a masked developing in Southern Nigeria since the representation of the dead, and because the middle of the nineteenth century. Yoruba believe that the dead can still Christianity came to Nigeria through the influence the living, these masked figures Yoruba land in Badagry. Some convert of appear in every town and village of the Yoruba accepted the Islamic religion Yoruba for several weeks annually during because of its benefits such as opportunities which the whole community celebrate in for education (read and write), the religion honour of the spirits of their departed was used as a means to establish diplomatic

KIU Journal of Humanities links, trade and to win more friends (Falola They share domestic chores as much as it is and Adediran 1983). Islam allowed the practicable. converts to continue with some of their old practices such that they could still marry The way of life of the people of Yoruba more than one wife, many African customs necessarily involves interaction between the and institutions fitted in properly into the males and the females in the Yoruba society. teachings of Islam. A males-only or a females-only society is, therefore, a misnomer in the context of 4. Socio-Economic Life of Yoruba Yoruba life. That is why male and female People toddlers play together in separate Yoruba compounds (Agboole); adolescents play A Yoruba, whether male or female, goes together in the same manner outdoors and through life as an integral part of his/her indoors as the weather and circumstances society. He/she plays the roles assigned to permit; while adults as well as elders also him/her by Nature and by the society. stay and play together using appropriate He/she cherishes loving others and being games and drinks during leisure. This comes loved by others; and abhors alienating others after a normal day of toiling together, or being ostracised by his/her fellow Yoruba severally and individually, to earn a decent people. To the Yoruba, the primary purpose living; whereby they contribute their of marriage is sustaining the Yoruba race respective quotas to the running of the through legitimate and responsible society (Olugboyega 2004). procreation. In the earliest times, great importance was attached to virginity. No 5. Masculinity in Yoruba Thought sooner had modernity (literacy, colonialism, capitalism, individualism, etc.) crept into the Although it has been argued that the concept hitherto preliterate, subsistence agrarian, of masculinity means different things to communal Yoruba society than this great different people with respect to political, importance attached to virginity waned and cultural, religious affiliations and social almost disappeared. But it did not tamper class, to mention but a few. The concept of with the aforementioned primary purpose of masculinity in the Nigeria discourse is one marriage among the people. (Olugboyega that varies from one locality to another. The 2004). In a typical Yoruba household, the Yoruba‟s belief of child birth either male- woman and the man shares responsibilities child or female-child has no reservation for according to their sex. The woman is a particular sex of the child. This is evident responsible for cleaning the house, in songs, proverbs and rhymes among the preparation and serving of food. The people. For example: husband is responsible for cultivating the According to human physiology, the bones farm land and also carrying out tedious tasks in a female body complete their development which cannot be done by the woman. The sooner than those in the male body. Female modern Yoruba husband and his wife bones complete their development around remain as a complementary unit, each age 18, while men’s bones continue to contributing according to his/her earnings to mature until around age 21. This is part of the keeping of their home. Salaries and the explanation behind the difference in the wages nowadays, for employees (men and average size of male and female bones as the women) replace the proceeds from the male bones continue to grow and develop agricultural production of the earliest times. longer, they also become larger (on average)

KIU Journal of Humanities and have more pronounced corners. Thus, opportunities, education for both sexes. this perhaps forms the notion among the Women can now compete favourable with Yoruba people why the male gender are men virtually in all areas of life. The same allowed to do more tedious work on changes are gradually taking place in Africa farmland and in the society because more (Odubiyi 2015). The changing roles of male- strength and energy is required and more so, female responsibilities is visible in the the Male skeletons also generally have Nigerian society. Civilization has made it longer, thicker bones in the arms, legs and possible for many to become enlighten fingers. through the efforts of Missionaries, and also In females, a large part of the course of by the presence of foreign religions such as development from child to adult involves the Christianity and Islam. With the presence of body preparing itself for childbirth. This these two religions in Nigeria and in major difference between men and women is African, they did not just come with their the cause of gender differentiation among theology but alongside their cultural values the Yoruba according to the natural which has gradually been introduced and endowment of each sex. However, the accepted by many Yoruba indigene. In spite debate in masculinity among the Yoruba of the influence of these religions on the people stems on the emphasis of delegations cultural norms and values of the Yoruba of duties and responsibilities to a man and a person, there are still some areas in which it woman, most especially in political, social, has not been able to penetrate. economic and religious matters. In this light, this paper has been able to gather useful 6.2 Equal Educational Rights & information on cogent issues that are subject Privileges to debate. There is absolutely nothing new in the actual 6. Socio-Religious Issues on the sense to the Yoruba people, there is only a Debate of Masculinity among the level of modernity in which the Western People of Yoruba education has been able to impact. The The deliberation on the subject of Yoruba have a form of education which masculinity has raised a lot of questions involves an informal pattern whereby a child which calls for a revisit of our culture, is made to learn from home either under the religion and religious practices and also in tutelage of his parents especially the mother day-to-day lives as members of the society. who inculcates morality into her children, Some of these questions sages our thought hence the Yoruba proverb „Omo to ba da systems. This paper answers some of these niti baba re‟ meaning “a good child belongs pertinent issues that are silent and or is the pride of his father. This could also overlooked but eating up families, groups, otherwise mean that “a bad child belongs to and culture like a virus, ranging from the his mother”. society to our religion. 6.3 Name Change and Inheritance 6.1 The Emergence of Civilization This has generated serious issue over time. In the Western World from where The Yoruba customs believes in patrilineal Christianity was brought to Africa, system of family pattern where by a man is civilization has made women to be free from known as the owner of his children. The domination. There are equal employment wife (wives) and children bears the name of

KIU Journal of Humanities the husband which is usually the family (the god of the Ifa Priest has given me) is name of the extended family. With recent changed to “Olubunmi” or Oluwabunmi) as development and change, some women the case may be. among the Yoruba prefers to add the prefix of their maiden name to that of their 6.4 Family Pattern and Marriage husbands. This negates the ancient Yoruba custom of “leaving and cleaving” in In Yoruba land, prominent and wealthy marriage. The practice of “leaving and family heads ends up having up to fifteen cleaving” has been partially aborted because wives and the number of children ranges some claims that for the sake of fame, between sixty and eighty altogether. A popularity, business connection, pride, woman who marries more than one husband continuity of their family‟s existence except in cases of death of previous spouse especially in cases where there are no male is labeled and stigmatized. This practice is children or heir and inability to detach common among the whole of African themselves from their parent most especially continent. The issue with this form of in cases where the woman is from an lifestyle is that sometimes the children might affluence home (S. Owolabi 2017). not receive total fatherly care and training because they are too many. Some of the The influence of foreign religion on name children may likely not know each other and change is also of interest. Many Yoruba men hence this gives room for incest and same especially in Christianity believes that there family or blood marriage. are some names which should not be heard or used to address them once they had 6.5 Rural-Urban migration become convert of the new faith. Names in Yorubaland are rooted with deep meanings The influx of geographical location is of and also depict the circumstances that importance in cultural acculturalisation. surround the birth of an individual. It is a Geographical and climatic situation of a form of identity. With a family name, place is a determinant factor of the life style anyone can easily trace the origin of a of individuals and decision policies. The particular group, tribe, family, kingdom and society is not static, things are changing. kinship among the Yoruba. But as a form of The migration of people from the village to religiosity and an evidence of genuine cities plays a major role in shaping their conversion, many Christians changes their identity. The characteristics of the urban names to fit into the theological teachings of centre most times are not in conformity with the bible as brides of the lord Jesus who is rural customs and laws. The presence of referred to as the bridegroom. This calls for western culture and civilization has a a rethink and evaluation of the authenticity tremendous influence in diffusing the of the Yoruba religion and their belief in African culture to which the Yoruba is one. God. Does it mean that a person who The high standard of living, unemployment changes his/her name from that which and underemployment ratio, over- depicts the essence and attribute of the population, competition for survival are part Yoruba God is more sociable, wealthier and of the socio problems which had impacted successful in all his/her endeavours. Names on the tradition of the Yoruba people living such as “Ogunleke” (the god of Ogun has in these environment and is subsequently added to us) is changed to Oluleke” (God changing the roles of male and female has added to us), “Ifabunmi or Fabunmi” responsibilities and this has a way of

KIU Journal of Humanities restructuring their understanding of the of providing for the home and meeting the concept of masculinity. (Ratio of women to needs of the family (Abidakun 2017). men working). The effect of influx of more male and female into urban centre gives 6.7 Influence of Western Religion on room for competition especially in social, Marriage and Family Patterns political and economic matters. As male are struggling for survival and daily bread, the Religion is one of the features that can females are not left behind, some females distinguish one ethnic group from another have better jobs and even earns better (Kunhiyop 2008). The Yoruba culture income than their husbands and males folks. allows a man access to more than one wife. This is a serious problem which has The practice of the foreign religion increased the ration of late marriage among especially on Christian marriage has a major many men and women alike, as many young effect of culture contact upon Yoruba people have lot of dependence on them. marriage customs is that the marriage institution is in a state of flux as a result of More so, there are lot of graduates and able the diffusion of foreign ideas and the quick bodied men who are not gainfully employed process of economic growth. Some modern and the fear of inability to meet the basis Yoruba Christians generally imbibe the needs of a family has rendered them foreign idea of “one man, one wife” by handicapped from decision of taking a wife contracting Church or Registry Marriages unlike in the old traditional Yoruba society (i.e. marriage under the Ordinance); and where a man can get married to a woman then go out to keep mistresses (concubines) into his family house and also life in the or wives married neither according to rural area is a bit low. This shift in Christian customs nor the Ordinance. They concentration and demand in which a male do this without letting the main wife know responsibility is defined has encouraged lots about it. When they die, the other women of illicit and anti-social vices such as armed with their children come to the man‟s family robbery, ritual killing, kidnap, rape to to declare and demand their rights. They are mention just a few. The recent community usually allowed to come and take up their invasion and killings recorded in Ikorodu a own portion of his inheritance, which he suburb area in Lagos State, Southwest might have included in his will. If he dies Nigeria is one which has reportedly said to without having written a will, the elders in unjustly have claimed a lot of innocent lives. his family will use their customary discretion to share his property among all 6.6 Shift of responsibilities his children. It is not generally always easy to resolve the social complications generated The Yoruba people believes that the man is by this „modern‟ practice of “trying to the head of the woman “Okunrin ni ade imitate a foreign custom without being ready Obinrin”. Irrespective of the social statue in to carry the responsibilities inherent in it”. which woman attains, she must be under the Muslim marriage among the Yoruba of leading of her husband. Due to this today is more realistic than this. ceremonial and fundamental title of (Olugboyega 2004) headship placed on the male gender, many has played away stylishly with the onus of 6.8 The problem of stigmatization leadership and responsibility accord to them

KIU Journal of Humanities

The Yoruba word “Omoluwabi” is a fear of taboos which could have as far as nomenclature that is used to describe a death penalty and grievous consequences. person who is morally inclined and upright. Name to the Yoruba people is of importance 6.10 Discrimination and segregation could be imprinted on a person as long as he/she lives. A woman who leaves the home The perception and separation of defining of her marriage is called “dalemosu” among some socio-religious participation of male the Yoruba. Wrong label is placed on a and female functions is alarming. Among woman who leaves her husband‟s house some ethnic groups, the woman is not because she could not conceive or as a result allowed to hold any social or political of her being maltreated by her in-laws or position that will boost her statue, because suffered from domestic violence in the she will be seen as being in competition with hands of her husband. The Yoruba woman is the male gender. In a typical Yoruba expected to bear and endure every form of political terrain, the only position allotted to hardship as the home of her husband is the woman is the head of the women folks termed as “ile-eko” training school where “yeye oba or Iya Oloja”. The women are she is educated and believed to bring into secluded from taking active in rituals and practical demonstration all she had learnt some forms of worship which are strictly from her home in the past before here isolated for the male folks. In Yoruba bethrodal. A man cannot be divorced by a medicine, women are only allowed to do woman on the ground of impotence domestic duties which include pounding of herbs and leaves together in preparation of 6.9 Taboos and rituals medicine, taking care and cleaning of the utensils and environment where the The Yoruba culture is rich in “eewo” which medicine is being prepared. Although, there means “forbidden or don‟ts”. There are are evidences of female priestess, but their don‟t for the males and those of the females function are also limited to a few. This act of as well. These rituals and taboos varies from isolation of the feminine gender is also various ethnic group and dialects. Among imbibed by the foreign religion- Christianity the Ilaje speaking group of Ondo state, and Islam. Nigeria, a ritual of throwing a new born into the water to confirm if it is indeed a child of In some Christian denominations, like the soil is still valid. If the child comes up Celestial Church of Christ, Cherubim and after been thrown into the water shows the Seraphim movement, Deeper Life Bible legitimacy of the child and if otherwise, the Church, and also in Islam, women are woman faces the sanction of the gods. The excluded to taking lead roles during religious practice of prohibition of certain worship. They are also restricted to certain food items such as pepper, salt, food areas in the mosque. It is believed by the condiments and seasonings, oil to mention a Muslims that a menstruating woman is few among some group is of utmost unclean and hence her participation in concern. Usually, taboos relating to worship could form a source hindrance to infertility, miscarriages, pregnancy, child their prayers and also pollute the medicine birth and naming are restricted to the in the case of African Indigenous Religion. woman. This had prevented people from This act of discrimination and exclusion on intermarrying with other tribes freely for what defines the role of a male or female calls for a redress, as to what exactly

KIU Journal of Humanities determines and describes the cleanliness and or man must learn who to do some uncleanliness of an individual, male or household chores, cooking and cleaning of female. Should it be biological body the environment which will be beneficial to metabolism and structure or that of the him/her. condition and sincerity of heart? 6.11 Population and death ratio The tide of discrimination is also prevalent in attainment of social statues and position In recent report on the statistics of death among the Yoruba. The Yoruba believes so ratio across gender in Nigeria, it is revealed much in patrilineal system of family pattern. that the ratio of death of male folks is higher A son born to a woman who is from a royal than the female. Factors that contribute to family cannot inherit anything from his this rise are subject to the nature of work of mother‟s household not even will he be a man which is usually more tedious than a given the ability to hold a traditional woman and also the practice of polygamy position there. The respect given to a woman and extramarital affairs makes up for this. from such linage is at death, she is accorded as a princess and the necessary rite is 6.12 In-law relationship in marriage performed (E. Owolabi 2017). The woman is asked to respect all members 6.11 Denial of Child Training of her husband‟s family. She addresses every person irrespective of age with The nature by which a traditional Yoruba respect. In the traditional Yoruba society, society structure their understanding of the the woman addresses her in-laws with a concept of masculinity and gender, has prefix of “auntie” or broda” to their categorically spelt out the responsibilities of nomenclature as a sign of respect. Although, a father and a mother. The onus of child using of these prefixes are borrowed training is the responsibility of both father language from the western culture. The male and mother and not one sided alone. There counterpart is not in any way restricted. are some form of training that is unique to When a woman loses her husband by death, the father and mother in which both parents she is made to observe some religious rites must take responsibilities for. Researches that are peculiar to her alone. Such burial shows that a child that is brought up by both rites includes but not limited to observance parents are better in their academics, and of a 40days morning of the late husband by well-mannered and balanced than a child putting on dark colours of cloth, just a that is singled handedly trained by one particular dress, prohibited from eating some parent. This is not to say that all children certain types of food and sometimes brought up by single parent are bad, but restricted from participating in ceremonial there are few exceptions to this. The joint functions. This practice has been one that collaborative efforts in child training help to has restricted a lot of women from taking up build a balanced life style for the child their social responsibilities and also many at irrespective of gender constraint. However, the death of their husband are afraid of this is to buttress the fact that there are some remarriage for fear of being tagged as masculine traits in which a girl or woman responsible for the death of their husband. needs to possess and learn from a man such This act of discrimination has increased the as boldness, ability to take risk, confidence, rise of illicit marital behavior among women self-independence, and also the male child in this category and also is a high

KIU Journal of Humanities contributor to loneliness and other health religions." Ibadan Journal of and psychological related issues. Religious Studies 22-23. Dzurgba, Akpenpuun. 2002. An Introduction 7. Conclusion to Sociology of Religion. Ibadan: The Centre for External Studies. Each sex and gender has their unique roles Falola, T, and B Adediran . 1983. Islam and and functions. These roles and function are Christianity in West Africa. Ile-Ife: governance of the society. For stability and University of Ife Press. progress in the society, there must be the Gilia, Banks. n.d. "Google." ability to adapt to change. These changes http://www.genderhub.org/get-income along with trend towards civilization the-know/resource and modernity. Culture is not static, it is -library/masculinity-in-nigeria dynamic, and hence the Yoruba people -rebellion-vs-conformity-and-power/ should inculcate various ways by which to .Accessed August 31, 2017 preserve its cultural heritage and values so .http://www.genderhub.org/wp- that the wind of modernity and change is not content/themes/Gender-Hub/img/gender- caught up with it. However, the Yoruba hub-logo.png. people and in fact the entire African society Kunhiyop, Samuel W. 2008. African needs be re-educated on their cherished Christian Ethics. Nairobi: value system, their spiritual and religious WordAlive Publishers. beliefs and their technologies. They must Odubiyi, Adebayo O. 2015. African reclaim and restore their identity and Traditional Marriage: Its dignity, and they must collectively reclaim Acceptability or otherwise to the their destiny. If submitting slavishly to Church. Ijoko-Ota: Fountain foreign faiths will forever blind them to their Publishers. true identity they should reconsider their Olugboyega, Alaba. 2004. "Africa Regional options. The values that made them the first Sexuality Resource Centre." in every human endeavour within the http://www.arsrc.org/downloads/uhsss/alab context of Nigeria and even Africa should a.pdf. Accessed August 28, 2017. also be revisited. Owolabi, Eunice, interview by Olofingbaika Grace. 2017. The role of Women in References Religion (August 27). Owolabi, Stephen, interview by Abidakun, Christianah, interview by Grace Olofingbaika Grace. 2017. Social O Olofingbaika. 2017. Issues on issues on the concept of masculine masculine debate in Yoruba Land debate among Yoruba (August 27). (August 28). Oyibo, Godwin. 2014. "Religion in Africa, Women and Religion in. n.d Societies." In Introduction to the . "Gender and Power: Yoruba, Study of Religion, by D I Odiba and Maasai and Igbo." I S Mohammed, 114-115. Zaria: https://blog.uvm.edu/vlbrenna Faith Printers International. - rel163/gender-power/. Accessed 09 Shittu, A A. 2015. A Modern Introduction to 04, 2017. Islam. Shaki: al-Furqaan Publishers. Ayantayo, J K. 2011. "Revisiting Ethical Simpson, G E. 1980. Yoruba Religion and Issues in Academic Bias in the Medicine in Ibadan. Ibadan: Ibadan Study of African Indigenous University Press.

KIU Journal of Humanities

Tamida, Abashe. 2014. "Religion and Social Change." In Introduction to the Study of Religion, by D I Odiba and I S Mohammed, 77. Zaria: Faith Printers International.