Biologism is a theoretical conjecture which renders the ‘nature’ of persons in bodily processes and physical manifestations. Whilst dauntless scholarly contentions in the Western tradition have served sharply to indicate the flaws and limits of biologism, it is disturbing that biologism has become a dominant framework for the articulation of gender relations among contemporary Africans. This outlook derives perhaps, from the overwhelming influence wielded by Christianity and Islam on the minds of the contemporary African. However, a critical scrutiny of these religions reveals that not only do they endorse biologism but that they are replete with instances and verses in their scriptures that promote gender-based violence and patriarchy. In the face of these propositions, this research portends to revive the traditional Yorùbá account of gender relations as a plausible instance of ideas that are originally African, and capable of use for surmounting contemporary challenges. As a consequence, the study contextualizes the discourse within traditional Yorùbá culture relying on the Ifá corpus. It affirms that biologism had no apologists among the traditional Yorùbá. It further avers that gender construction among the traditional people is neither antagonistic nor hegemonic but flexible and complimentary. Hence, the recommendation that this indigenous perception be reinvigorated in contemporaneous times to check the discrimination and subordination of women and homosexuals in Africa is the onus of this drudgery

There is much debate regarding the seeming contradictions and ambivalence in the metaphysical concepts of freewill and determinism. Several interpretations have been given by various African philosophers on what freewill or determinism connote. In this regard, the traditional Yoruba conception of freewill and determinism is replete with contradictions by virtue of their perception of human destiny which is variously chosen by the people. This paper argues that the Yoruba have a two-sided conception of destiny, as something given and unalterable and yet alterable under certain circumstances and conditions. The conception of destiny appears problematic. On the other hand, the Yoruba are regarded as determinist but not fatalist. Thus, it could be argued that the Yoruba could be seen as both freewillers and determinists. It is in this perspective that this paper does a critique of freewill and determinism in relation to Yoruba perception of Ori using a philosophical methodology. Therefore, the paper offers and defends soft determinism as a better alternative to the causal explanatory paradigm among the Yoruba.

Enormous but undue accentuation has been given to the acquisition of certificates and degrees over competence in Africa. Not only does this expand the gulf between thought and praxis, it also implies the compromised course of knowledge production and reproduction in Africa. As a result of the vegetative and epileptic nature of the development agenda in Africa, there has been as many theories as there are scholars who are seeking theoretical solutions but with almost nothing tangible. Oladele Balogun has shown intellectual concerns over this too but with a plausible panacea. Taking traditional Yoruba culture as his cue, Balogun sees a connection between ‘parenthood’ and traditional Yoruba perception of the ‘educated person’ as crucial elements for human development drive in Africa. While I concede that these in themselves are necessary, I contest their sufficiency. Hence, I add a third category – Ideology.Keywords: Oladele Balogun, Parenthood, Pedagogy, Yoruba, Ideology

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