On Divinities: a Comparative Analysis of Selected Yoruba and Chinese

Total Page:16

File Type:pdf, Size:1020Kb

On Divinities: a Comparative Analysis of Selected Yoruba and Chinese On Divinities: A Comparative Analysis of Selected Yoruba and Chinese Divinities Banwo Adetoro Olaniyi Department of Linguistics, African and Asian Studies University of Lagos, Akoka-Lagos, Nigeria E-mail: [email protected] Traditional societies such as the Yoruba and the Chinese share a lot in common. Their values and traditions are modelled on rules and regulations set by supernatural beings or deities. Both societies have historical trajectories that reveals that certain deities have transcendental origins, unique attributes and supreme qualities that are based on an unquestionable truth. The Yoruba cosmology discloses the supremacy of Olódùmarè, who is seen as a supreme being and whose power is absolute. His uniqueness and preeminence is seen by all and acknowledged accordingly. Also from Yoruba cosmology we learn that the Orisas are divinities because they are seen as the offspring of Olódùmarè. Other Yoruba divinities include obatala (lady of mercy), Ogun (the patron of blacksmiths, metallurgists, soldiers, hunters), Sango (the divinity of vengeance) and Osun Seegesi (the elegant deity of wealth). In Chinese cosmology, Shangdi 上帝 is the Chinese terminology for the highest deity in their classical texts. This connotation is embedded in the meaning of primordial deity or first deity in Chinese classical texts. Shangdi just like Olódùmarè has other divinities that assist it in the control of the universe. These divinities are in control of different parts of the earth and human life. Amongst others, Chinese cosmology centers on other deities such as Tiāngōng 天公 who is seen as the "Duke of Heaven" or "General of Heaven"; Tiānjūn 天君 who is connoted as the "Prince of Heaven" or "Lord of Heaven". In a nutshell, Chinese divinities can be grouped under divinities of human virtues and crafts, divinities of celestial and terrestrial phenomena and cosmic gods. This research work intends to compare and contrast selected divinities of the Yoruba and the Chinese. It also aims to reveal how these cultures perceive and uphold their divinities. Keywords: Supreme Being, Tradition, values, cosmology and divinities. Introduction What are divinities? How do people perceive them? What inherent connotation do they have? Webster (1983) defined divinities as the state of being divine, it could come in the form of a deity, godhead or godhood. A deity is a god or someone exalted or revered as supremely good or powerful to be ranked as a god because he or she has the essential nature to be qualified as a divinity. Its origin can be traced to Middle English that called it divin, the anglo-french, from latin it was called divinus and from divus or god. The Latin connotation of divinity can be seen as divinus which could be a god, a soothsayer or a divinare. Oxford Dictionaries inferred two connotations in the conceptualization of divinities, it could be the study of religion which is called theology or the state of being divine, a divine being, a god or goddess (Dictionary, 2008). For the purpose of this research work, divinities would be perceived through the definition offered by Webster (1983) who explained that a divinity could be a god or someone who has been exalted to the position of a god due to the fact that he or she possesses exceptional abilities and qualities. The Chinese strongly affirm that in every area of their human life one must evoke a certain belief or practice. To them gods, spirits, ghosts, demons surround every situation in which they find themselves. Chinese culture upholds that the stars decide their fate, heaven and earth possesses them, and man has to know how to apply the rules or to protect himself against the supernatural powers or to gain their favors. To them the art of living is the art of coming to an understanding with the divine forces and neutralize the hostility of superior forces by magic practices and devices. What human existence comprises for the Chinese is not only the time between birth and death but the time after death as well. His fate after death and during his lifetime is highly influenced by his actions during his lifetime. The Chinese see themselves as existing in a boundless universe in which they have to maintain their position through surviving the unalterable principles of order. The universe has orders in which they have to comply with, although there are hostile forces, the Chinese don’t believe that they have to accept them as blind fate, they can be influenced or manipulated through higher purposeful forces. Throughout the history of China till date, the Chinese expose themselves as a spiritual people firmly planted in the soil of earthly reality who believe that the supernatural provides them with the guidelines for social conduct (Eder, 1973). Similarly, the Yoruba uphold that the foundation of their life and their governing principle is firmly rooted in their faith of supernatural gods or deities. Their faith is clearly expressed in their music, songs, myths, folktale, riddles and proverbs. They are also primarily accommodating and tolerant in their belief (Okehie-Offoha & Sadiku (Eds.) (1996). Yoruba traditional religion has a pantheon of deities called the Orisha. They honor between 400 and 700 Yoruba gods which they regard existed before the creation of the earth. Others are heroes or heroines from their ancient past that have become gods after their deaths. This tribe postulate that before we were born, we stand before God and choose our own destiny (Ayanmo). We decide before we ever arrive on earth what we would contribute to the world, where we will live, who we will love and even the day we will die. This tribe is highly traditional and their practice varies from one community to another. A deity (god) may be male in one village and female in another. Yoruba traditional religion holds that there is one Supreme Being and hundreds of orisha, or minor deities. The worshipers of a deity are referred to as his "children" (Hetfield, 1996). The inherent connotation here is that both the Chinese and the Yoruba have firm roots in the supernatural, over the years they have evolved one form of divinity which represents their own traditions. They also hold in esteem that their daily life and existence can be influenced through their actions, practices and rituals accordingly. Thus, every staunch believer is expected to keep up with reverence to avoid any wrath that may befall them as a result of negligence or anger of the deity. Deities or gods, supernatural beings have tremendous influence on the existence of human life. These cultural; groups, i.e. the Yoruba and the Chinese revere deities because they opine that they regulate, observe and influence human existence. Mbiti (1969) asserts that there are many divinities as there are human needs, he exclaims that one divinity is associated with wealth, rain, harvest, human fertility, death, medicine and iron. This work intends to scrutinize the worship of different deities among the Yoruba and the Chinese. It intends to explore their powers, mode of worship and level of people’s consciousness about them. It also expects to reveal the importance and the roles of these deities on their cultural life and existence. Furthermore, an insight into the deities of these tribes would expose the civilization of their cultures and their traditional beliefs. Literature Review Chinese civilization was created within the framework of cosmogonic holism and in the words of Frederick Mote, “the genuine Chinese cosmogony is that of organismic process, meaning that all the parts of the entire cosmos belong to one organic process and they all interact as participants in one spontaneously self-generating life process (Mote, 2010). This organismic process is what Tu Wei-ming amplifies as being characterized by “three basic motifs: continuity, wholeness and dynamism. All modalities of being from a rock to heaven are integral parts of a continuum. Since nothing is outside of this continuum, the chain of being is never broken. A linkage will always be found between any given pair of things in the universe (Wei-Ming, 1996). This ancient Chinese world view, sometimes referred to as correlative cosmology is surely not unique, in essence it represents the substratum of the human view of the world found widely among primitive societies that believe in gods, divinities, deities and their ancestors. Eder (1973) claims that Chinese worship of gods were based on benevolence and whom they were sure the hostilities could be warded off. The Chinese also worshipped heroes who were embellished with legends and fables through their historic personalities. The Chinese perception of gods is very vague in its significance, they use the terminology kuei-shen which means the returning souls of the dead or higher beings who never had a human life. They have two different connotations to this, they could be earthly or heavenly spirits or they could be dead souls which were worshipped. Chinese gods and spirits were conceived as omnipotent, more superior than human beings who have higher intelligence and knowledge. Chinese gods and spirits can be categorized into forces of nature (Hi-ho-mother of the sun; Heng-no- the goddess of the moon, Feng-po- count of the wind, Yu-shih- the lord of thunder, Ho-po the lord of the waters, the gods of the four oceans). Another categorization is the god of human activities (Ta- szu-ming-the god of fate, Kiao-mei- the god over marriages, Tsao-kung- the Prince Hearth, Chung-liu- the god of impluvium, Tsing-the god of the well and Hing- the god of access). Tomoyasu & Keliher (2010) offers a historical perspective into the study of deities and gods in China. He affirms that Chinese gods and deities were worshipped according to the characteristic and tradition of the particular locality.
Recommended publications
  • P E E L C H R Is T Ian It Y , Is L a M , an D O R Isa R E Lig Io N
    PEEL | CHRISTIANITY, ISLAM, AND ORISA RELIGION Luminos is the open access monograph publishing program from UC Press. Luminos provides a framework for preserving and rein- vigorating monograph publishing for the future and increases the reach and visibility of important scholarly work. Titles published in the UC Press Luminos model are published with the same high standards for selection, peer review, production, and marketing as those in our traditional program. www.luminosoa.org Christianity, Islam, and Orisa Religion THE ANTHROPOLOGY OF CHRISTIANITY Edited by Joel Robbins 1. Christian Moderns: Freedom and Fetish in the Mission Encounter, by Webb Keane 2. A Problem of Presence: Beyond Scripture in an African Church, by Matthew Engelke 3. Reason to Believe: Cultural Agency in Latin American Evangelicalism, by David Smilde 4. Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean, by Francio Guadeloupe 5. In God’s Image: The Metaculture of Fijian Christianity, by Matt Tomlinson 6. Converting Words: Maya in the Age of the Cross, by William F. Hanks 7. City of God: Christian Citizenship in Postwar Guatemala, by Kevin O’Neill 8. Death in a Church of Life: Moral Passion during Botswana’s Time of AIDS, by Frederick Klaits 9. Eastern Christians in Anthropological Perspective, edited by Chris Hann and Hermann Goltz 10. Studying Global Pentecostalism: Theories and Methods, by Allan Anderson, Michael Bergunder, Andre Droogers, and Cornelis van der Laan 11. Holy Hustlers, Schism, and Prophecy: Apostolic Reformation in Botswana, by Richard Werbner 12. Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches, by Omri Elisha 13. Spirits of Protestantism: Medicine, Healing, and Liberal Christianity, by Pamela E.
    [Show full text]
  • Resource62314 0.Pdf
    Daesoon Jinrihoe A New Religion Emerging from Traditional East Asian Philosophy Copyright ⓒ The Daesoon Academy of Sciences 2016 All Rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of The Daesoon Academy of Sciences. First Paperback printing June 30, 2016 Daesoonjinrihoe Press 875, Gangcheon-ro, Gangcheon-myeon Yeoju-si, Gyeonggi-do, Korea, 12616 A CIP catalogue record of the National Library of Korea for this book is available at the homepage of CIP(http://seoji.nl.go.kr) and Korean Library Information System Network(http://www.nl.go.kr/kolisnet). CIP Control No. : CIP2016015603 Find The Daesoon Academy of Sciences here : Homepage : http://www.daos.or.kr E-mail : [email protected] ISBN 978-89-954862-7-6 Contents Preface 1 Daesoon Sasang: A quintessential Korean philosophy 1 Don Baker 2 Kang Jeungsan: Trials and Triumphs of a Visionary Pacifist/Nationalist, 1894-1909 17 Key Ray Chong 3 The Correlative Cosmology of Daesoon and Ecology 59 Young Woon Ko 4 Daesoonjinrihoe’s Religious Thought: From a Confucian and Comparative Perspective 85 Edward Chung 5 Truth and Spatial Imagination: Buddhist Thought and Daesoonjinrihoe 113 Jin Y. Park 6 Hoo‐cheon‐gae‐byeok as a Korean Idea of Eschaton: 135 A Comparative Study of Eschatology between Christianity and Daesoon Thought Hiheon Kim 7 Investigating Daesoon Thought: A Korean New Reiligion’s Approach to 157 Identifying and Creatively Sublimating the Values of Korea’s Traditional Religions Gyungwon Lee 8 Kang Jeungsan’s Taoistic Tendency and the Taoism Elements of Mugeukdo 187 Namsik Ko 9 The History and Theology of Daesoonjinrihoe 199 Daesoon Institute of Religion and Culture Preface ⅰ Preface Daesoon thought is a comprehensive system of truth representing the Great Dao of ‘resolution of grievances into mutual beneficence’.
    [Show full text]
  • Santería in a Globalized World: a Study in Afro-Cuban Folkloric Music" (2018)
    Lawrence University Lux Lawrence University Honors Projects 5-30-2018 Santería in a Globalized World: A Study in Afro- Cuban Folkloric Music Nathan Montgomery Lawrence University Follow this and additional works at: https://lux.lawrence.edu/luhp Part of the African History Commons, Caribbean Languages and Societies Commons, Ethnomusicology Commons, Latin American History Commons, Music Education Commons, Music Practice Commons, Oral History Commons, and the Religious Thought, Theology and Philosophy of Religion Commons © Copyright is owned by the author of this document. Recommended Citation Montgomery, Nathan, "Santería in a Globalized World: A Study in Afro-Cuban Folkloric Music" (2018). Lawrence University Honors Projects. 123. https://lux.lawrence.edu/luhp/123 This Honors Project is brought to you for free and open access by Lux. It has been accepted for inclusion in Lawrence University Honors Projects by an authorized administrator of Lux. For more information, please contact [email protected]. Nathan Montgomery 4/30/18 IHRTLUHC SANTERÍA IN A GLOBALIZED WORLD: A STUDY OF AFRO-CUBAN FOLKLORIC MUSIC ABSTRACT The Yoruban people of modern-day Nigeria worship many deities called orichas by means of singing, drumming, and dancing. Their aurally preserved artistic traditions are intrinsically connected to both religious ceremony and eVeryday life. These forms of worship traVeled to the Americas during the colonial era through the brutal transatlantic slaVe trade and continued to eVolVe beneath racist societal hierarchies implemented by western European nations. Despite severe oppression, Yoruban slaves in Cuba were able to disguise orichas behind Catholic saints so that they could still actiVely worship in public. This initial guise led to a synthesis of religious practice, language, and artistry that is known today as Santería.
    [Show full text]
  • Biblical Names of God in Chinese: a Catholic Point of View with Ecumenical Perspectives
    《天主教研究學報》〈聖經的中文翻譯〉 第二期 2011 年 Biblical Names of God in Chinese: A Catholic Point of View with Ecumenical Perspectives François BARRIQUAND “妙而難名者”之中文譯名 包智光 [ABSTRACT] This article reviews some of the major Chinese divine names that have been used in a Christian context since the Tang dynasty. In a second step, the different characteristics and different significations of the large variety of divine names found in the Bible are examined with an appropriate degree of exegetical technicality. Special attention is devoted to the translational choices of the Sigao Bible. Detailed discussions deal with the issue of the potential use of the terms Shén (神) and Shàngdì (上帝) within future Roman‐Catholic or Ecumenical translations. The meaningfulness of the Catholic historical heritage, whose historical variety, richness and scope are sometimes underestimated, is duly taken into account. - 456 - 包智光〈“妙而難名者”之中文譯名〉 The plurality of divine names is not opposed to his divine simplicity Thomas Aquinas, Contra Gentiles, I.31. INTRODUCTION A short sentence engraved on the famous Christian stele dating from 781, now located in the Beilin Museum of Xi’an, affirms that the Messiah established a new doctrine that cannot be expressed in words1. In spite ‐ or perhaps to some extent because ‐ of the theological reasons lying behind such an early recognition, the question of the translation of divine names in Chinese has sparked many controversies and innumerable publications during the last centuries. Several recent well documented scholarly studies, including notably the monographs of Irene Eber 2 , Jost Oliver Zetzsche 3 and Sangkeun Kim4 have reviewed many major episodes of the history of the so‐called Term Question in detail.
    [Show full text]
  • Seeking God in Confucianism: Luo Rufang’S Thought on Shangdi
    Shumo Wang/ Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi by Shumo Wang Advisors: Professor Francis X. Clooney, Xingyi Wang A Senior Paper Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Divinity Harvard Divinity School Cambridge, Massachusetts May 2020 1 Shumo Wang/ Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi Introduction Is there a God in the Confucian tradition? Julia Ching attempted to answer this in her article, “The Problem of God in Confucianism” (1977): Yes, there was, but not always. Ching argued that if we try to find a personal God in the ancient Confucian classics, such as the Book of Document and the Book of Songs, that is“both awe- inspiring and loving as in Christianity”, we may find much evidence to show that “Shangdi” (上帝, Supreme Emperor or Emperor on High) is such a personal deity that is both a “Creator” and “Lord of history” (Ching 1977, 5–6). Shangdi had been the name of the highest deity since Shang dynasty (1600–1046 BCE) and continuously worshiped through Chinese history. However, for neo-Confucians, such a personal deity, Shangdi, would be substituted for an abstract principle (理, li). For Zhu Xi (1130–1200), this would be the Supreme Ultimate (太極, taiji), and for Wang Yangming (1472–1529), the heart or good conscience (良知, liangzhi). Although Ching tried to make analogies between neo- Confucians and Christian theologians to demonstrate that the Absolute concepts in Zhu Xi and Wang Yangming are comparable with the God in the writings of Nicholas of Cusa and Eckhart, respectively, in Ching’s opinion, generally speaking, in the neo- Confucian tradition, Shangdi almost lost its position as a personal deity (Ching 1977, 19–24).
    [Show full text]
  • Low-THC Cannabis Products in Europe
    Low-THC cannabis products in Europe December 2020 Legal notice This publication of the European Monitoring Centre for Drugs and Drug Addiction (EMCDDA) is protected by copyright. The EMCDDA accepts no responsibility or liability for any consequences arising from the use of the data contained in this document. The contents of this publication do not necessarily reflect the official opinions of the EMCDDA’s partners, any EU Member State or any agency or institution of the European Union. Manuscript completed in December 2020 Luxembourg: Publications Office of the European Union, 2020 © European Monitoring Centre for Drugs and Drug Addiction, 2020 Reproduction is authorised provided the source is acknowledged. Credits for cover photos: Envato (first and third photos, left to right), Brendan Hughes (other photos). For any use or reproduction of photos or other material that is not under the EMCDDA copyright, permission must be sought directly from the copyright holders. Print ISBN 978-92-9497-555-3 doi:10.2810/593551 TD-03-20-749-EN-C PDF ISBN 978-92-9497-554-6 doi:10.2810/69625 TD-03-20-749-EN-N Recommended citation: European Monitoring Centre for Drugs and Drug Addiction (2020), Low-THC cannabis products in Europe, Publications Office of the European Union, Luxembourg. YEARS OF MONITORING 1995–2020 Praça Europa 1, Cais do Sodré, 1249-289 Lisbon, Portugal Tel. +351 211210200 [email protected] I www.emcdda.europa.eu twitter.com/emcdda I facebook.com/emcdda I Contents 4 Introduction and rationale 4 I What are low-THC cannabis products?
    [Show full text]
  • Water in Yoruba Belief and Imperative for Environmental Sustainability
    Journal of Philosophy, Culture and Religion www.iiste.org ISSN 2422-8443 An International Peer-reviewed Journal Vol.28, 2017 Water in Yoruba Belief and Imperative for Environmental Sustainability Adewale O. Owoseni Department of Philosophy, University of Ibadan, University of Ibadan Post Office, Nigeria Abstract The observation by scholars that the typical African people are often overtly religious in matters of interpreting reality demands a critical outlook with allusion to apt consideration of phenomena in relevant locale within the African space. The phenomenon of water has received copious attention worldwide and the need to consider this within an African nay Yoruba worldview is timely. The Yoruba of Southwestern Nigeria are wont to express that ‘water is the converge of good health, no one can despise it’ – omi labuwe, omi labumi, eni kan kii ba omi s’oota . This expression among other narratives convey a symbolic and paradoxical representation of water, which depicts the metaphysical dialectics of water in Yoruba belief. Basically, it renders the phenomenon of water as an entity that has the potency to vitalize and disrupt life-forms, given the beliefs regarding its place in relationship with certain animals like buffalo, fish and some endangered species, plants, trees as well as humans. Resultant impediments that fraught environmental order such as flood, draught and water borne diseases or outbreak in this regard are often linked to these beliefs. This is believed to be due to negating demands of the essential place of water by aberrant practices/acts, abuse, negligence of venerating ancestral grooves, goddesses or spirit. In lieu of this, this discourse adopts a hermeneutic analysis of the phenomenon and argues that the understanding of water in indigenous Yoruba belief is underscored by the dialectics of positive and negative causes that also impact the course of environmental sustainability.
    [Show full text]
  • Low-THC Cannabis Products in Europe
    Low-THC cannabis products in Europe December 2020 Legal notice This publication of the European Monitoring Centre for Drugs and Drug Addiction (EMCDDA) is protected by copyright. The EMCDDA accepts no responsibility or liability for any consequences arising from the use of the data contained in this document. The contents of this publication do not necessarily reflect the official opinions of the EMCDDA’s partners, any EU Member State or any agency or institution of the European Union. Manuscript completed in December 2020 Luxembourg: Publications Office of the European Union, 2020 © European Monitoring Centre for Drugs and Drug Addiction, 2020 Reproduction is authorised provided the source is acknowledged. Credits for cover photos: Envato (first and third photos, left to right), Brendan Hughes (other photos). For any use or reproduction of photos or other material that is not under the EMCDDA copyright, permission must be sought directly from the copyright holders. Print ISBN 978-92-9497-555-3 doi:10.2810/593551 TD-03-20-749-EN-C PDF ISBN 978-92-9497-554-6 doi:10.2810/69625 TD-03-20-749-EN-N Recommended citation: European Monitoring Centre for Drugs and Drug Addiction (2020), Low-THC cannabis products in Europe, Publications Office of the European Union, Luxembourg. YEARS OF MONITORING 1995–2020 Praça Europa 1, Cais do Sodré, 1249-289 Lisbon, Portugal Tel. +351 211210200 [email protected] I www.emcdda.europa.eu twitter.com/emcdda I facebook.com/emcdda I Contents 4 Introduction and rationale 4 I What are low-THC cannabis products?
    [Show full text]
  • Preparing the Shaanxi-Qinling Mountains Integrated Ecosystem Management Project (Cofinanced by the Global Environment Facility)
    Technical Assistance Consultant’s Report Project Number: 39321 June 2008 PRC: Preparing the Shaanxi-Qinling Mountains Integrated Ecosystem Management Project (Cofinanced by the Global Environment Facility) Prepared by: ANZDEC Limited Australia For Shaanxi Province Development and Reform Commission This consultant’s report does not necessarily reflect the views of ADB or the Government concerned, and ADB and the Government cannot be held liable for its contents. (For project preparatory technical assistance: All the views expressed herein may not be incorporated into the proposed project’s design. FINAL REPORT SHAANXI QINLING BIODIVERSITY CONSERVATION AND DEMONSTRATION PROJECT PREPARED FOR Shaanxi Provincial Government And the Asian Development Bank ANZDEC LIMITED September 2007 CURRENCY EQUIVALENTS (as at 1 June 2007) Currency Unit – Chinese Yuan {CNY}1.00 = US $0.1308 $1.00 = CNY 7.64 ABBREVIATIONS ADB – Asian Development Bank BAP – Biodiversity Action Plan (of the PRC Government) CAS – Chinese Academy of Sciences CASS – Chinese Academy of Social Sciences CBD – Convention on Biological Diversity CBRC – China Bank Regulatory Commission CDA - Conservation Demonstration Area CNY – Chinese Yuan CO – company CPF – country programming framework CTF – Conservation Trust Fund EA – Executing Agency EFCAs – Ecosystem Function Conservation Areas EIRR – economic internal rate of return EPB – Environmental Protection Bureau EU – European Union FIRR – financial internal rate of return FDI – Foreign Direct Investment FYP – Five-Year Plan FS – Feasibility
    [Show full text]
  • Phytochemicals in the Control of Human Appetite and Body Weight
    Pharmaceuticals 2010, 3, 748-763; doi:10.3390/ph3030748 OPEN ACCESS pharmaceuticals ISSN 1424-8247 www.mdpi.com/journal/pharmaceuticals Review Phytochemicals in the Control of Human Appetite and Body Weight Sonia A. Tucci Kissileff Laboratory for the Study of Human Ingestive Behaviour, School of Psychology, University of Liverpool, Eleanor Rathbone Building, Bedford Street South, Liverpool L69 7ZA, UK; E-Mail: [email protected]; Tel.: +44-151-794-1121; Fax: +44-151-794-2945 Received: 9 December 2009; in revised form: 10 March 2010 / Accepted: 19 March 2010 / Published: 22 March 2010 Abstract: Since obesity has grown to epidemic proportions, its effective management is a very important clinical issue. Despite the great amount of scientific effort that has been put into understanding the mechanisms that lead to overconsumption and overweight, at the moment very few approaches to weight management are effective in the long term. On the other hand, modern society is also affected by the growing incidence of eating disorders on the other side of the spectrum such as anorexia and bulimia nervosa which are equally difficult to treat. This review will try to summarise the main findings available in the literature regarding the effect of plants or plant extracts (phytochemicals) on human appetite and body weight. The majority of plant extracts are not single compounds but rather a mixture of different molecules, therefore their mechanism of action usually targets several systems. In addition, since some cellular receptors tend to be widely distributed, sometimes a single molecule can have a widespread effect. This review will attempt to describe the main phytochemicals that have been suggested to affect the homeostatic mechanisms that influence intake and body weight.
    [Show full text]
  • Santería: from Slavery to Slavery
    Santería: From Slavery to Slavery Kent Philpott This, my second essay on Santería, is necessitated for two reasons. One, requests came in for more information about the religion; and two, responses to the first essay indicated strong disagreement with my views. I will admit that my exposure to Santería,1 at that point, was not as thorough as was needed. Now, however, I am relying on a number of books about the religion, all written by decided proponents, plus personal discussions with a broad spectrum of people. In addition, I have had more time to process what I learned about Santería as I interacted with the following sources: (1) Santería the Religion,by Migene Gonzalez-Wippler, (2) Santería: African Spirits in America,by Joseph M. Murphy, (3) Santería: The Beliefs and Rituals of a Growing Religion in America, by Miguel A. De La Torre, (4) Yoruba-Speaking Peoples, by A. B. Ellis, (5) Kingdoms of the Yoruba, 3rd ed., by Robert S. Smith, (6) The Good The Bad and The Beautiful: Discourse about Values in Yoruba Culture, by Barry Hallen, and (7) many articles that came up in a Google search on the term "Santería,” from varying points of view. My title for the essay, "From Slavery to Slavery," did not come easily. I hope to be as accepting and tolerant of other belief systems as I can be. However, the conviction I retained after my research was one I knew would not be appreciated by those who identified with Santería. Santería promises its adherents freedom but succeeds only in bringing them into a kind of spiritual, emotional, and mental bondage that is as devastating as the slavery that originally brought West Africans to the New World in the first place.
    [Show full text]
  • Daily Life for the Common People of China, 1850 to 1950
    Daily Life for the Common People of China, 1850 to 1950 Ronald Suleski - 978-90-04-36103-4 Downloaded from Brill.com04/05/2019 09:12:12AM via free access China Studies published for the institute for chinese studies, university of oxford Edited by Micah Muscolino (University of Oxford) volume 39 The titles published in this series are listed at brill.com/chs Ronald Suleski - 978-90-04-36103-4 Downloaded from Brill.com04/05/2019 09:12:12AM via free access Ronald Suleski - 978-90-04-36103-4 Downloaded from Brill.com04/05/2019 09:12:12AM via free access Ronald Suleski - 978-90-04-36103-4 Downloaded from Brill.com04/05/2019 09:12:12AM via free access Daily Life for the Common People of China, 1850 to 1950 Understanding Chaoben Culture By Ronald Suleski leiden | boston Ronald Suleski - 978-90-04-36103-4 Downloaded from Brill.com04/05/2019 09:12:12AM via free access This is an open access title distributed under the terms of the prevailing cc-by-nc License at the time of publication, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched. More information about the initiative can be found at www.knowledgeunlatched.org. Cover Image: Chaoben Covers. Photo by author. Library of Congress Cataloging-in-Publication Data Names: Suleski, Ronald Stanley, author. Title: Daily life for the common people of China, 1850 to 1950 : understanding Chaoben culture / By Ronald Suleski.
    [Show full text]