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

KIU Journal of Humanities KIU Journal of Humanities Copyright©2018 Kampala International University ISSN: 2415-0843; 3(3): 63-74 Socio-Religious Issues in the Debate on Masculinity in Yorubaland, Nigeria 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 63 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 64 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 65 KIU Journal of Humanities head.

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