Indigenous Medical Practices and the Advent of CMS Medical Evangelism in Nineteenth-Century Yorubaland

Alanamu, Temilola

doi:10.1163/18712428-13930102

Cited by 5 publications

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“…One of the primary facets of African diasporic religions has been the connection to the spiritual world, through sacrifices of animals (Lammoglia 2008), divination (allowing deities to possess the body), and by ritual baths, also known as "limpieza" (Alanamu 2013) in Spanish or "lavage" in French Creole tradition. The cleaning of the body is a common ritual across the Caribbean in which one bathes oneself with an infusion of different ritual plants, typically ones that are aromatic (Hodges & Bennett 2006).…”

Section: Introductionmentioning

confidence: 99%

Sacred weeds: common ritual plants from the urban botánicas of Miami-Dade County, Florida

Herrera

Frank

Rockwell

2021

Ethnobot. Res. App.

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Background: Practitioners of syncretic religions often incorporate plants into their sacred rituals, a unique practice that helps keep them connected to their cultural history. An important example of ritual plant use is found in the botánicas (religious stores that cater to practitioners of Afro-Caribbean diaspora religions) of Miami-Dade County, Florida (USA).Methods: We examined ritual plants sold in a sample of six botánicas in Miami-Dade County from November 2018 until April 2019. We addressed the following questions: 1) What is the ratio of native to non-native plant species found in the botánica stores; 2) What is the ratio of invasive exotic to non-invasive exotic plant species found in the botánica stores; and 3) What is the geographical origin of plant species found in the botánica stores?Results: Given the study's location in South Florida, the frequency of local native flora sold as ritual plants was significantly smaller than initially predicted (27% vs. 65%). Likewise, actual frequency of invasive species was much higher than the expected frequency (32% vs. 19%). We also discovered that most of the taxa collected during the study were Neotropical (50%) and Asian (25%) in origin, while very few African taxa were documented (7 out of the 93 species identified). Conclusion: These botánicas highlight the reliance of Afro-Caribbean syncretic religions in Miami-Dade County on locally common plants, particularly those taxa from the Neotropics. Future studies should further investigate how these plants are being cultivated, traded, and used by the informal economy associated with urban botánicas.

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Section: Introductionmentioning

confidence: 99%

Sacred weeds: common ritual plants from the urban botánicas of Miami-Dade County, Florida

Herrera

Frank

Rockwell

2021

Ethnobot. Res. App.

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“…The average Yorùbá, thus socialized into the culture of fear of unseen yet bitter antagonistic powers that live in the metaphysical realms and the catacombs of the imagination, is ever wary of the enemy whose mission it is to deprive them of their destiny (Agwuele, 2016). Yorùbá people imagine their enemies as human antagonists, disembodied beings who take human forms to be able to enter the material world, and also, hostile non-human forces, all of whom are antithetical to one's well-being (Alanamu, 2013). This specter of marauding supernatural forces coming with their armies to shortchange one's salubrious existence is intrinsic to Yorùbá belief (Adamo, 2009;Jegede, 2009).…”

Section: Introductionmentioning

confidence: 99%

I am hated, therefore I am: The Enemy in Yorùbá Imaginary

Adelakun

2021

YSR

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This essay will study how the Yorùbá conceptualize “ọ̀tá” or the enemy, a trope that recurs in various cultural phenomena such as music, prayers, and other social rituals. The Yorùbá worldview of the enemy has profound implications on the way they frame issues that affect their mental, physical, social, and general well-being. Health studies, religious studies, and social ethics studies and analyses have mostly tried to investigate the enemy as a concept borne out of Yorùbá cosmology which serves as a conduit for superstition, fear, and other seemingly irrational behavior. In this essay, I frame the concept of “ọ̀tá” through the theatrical dialectic of antagonist/protagonist theory. The enemy, I argue, is the way the Yorùbá metaphorize all kinds of antagonism—material and immaterial ones—into an imaginative texture that gives it the tangibility they need to triumph against those situations. This essay will interrogate how this personification of antagonism is achieved by studying Ifá texts, Yorùbá popular music of a period, and contemporary Pentecostal prayers.

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“…E-mail: oladejomutiat@yahoo.com, tel. +234 80338 72796 148 Journal of Women's Entrepreneurship and Education (2021, No [1][2]…”

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confidence: 99%

The City-Village Interface in Ibadan (Nigeria)

Oladejo

2021

jwee

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In general accounts of black soap production, it is traced to West Africa. And prominent across, Ghana, Benin Republic, Cote de Ivoire and Nigeria. However, this paper examines the nature of entrepreneurship associated with black soap production and trade in Ibadan of the twentieth century. The work analyses how women dominated the industry and its interface between the village and Ibadan city markets. The work locates the characteristics of innovation and market development imaged by women to earn livelihoods in black soap trade in Ibadan city and village. The paper uses the Asuwada sociation theory to explain the entrepreneurial resilience of women in Olode village. The work uses the historical approach to examine the city-village interface. Oral interviews were conducted with women involved in production and trade since the early twentieth century.

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Indigenous Medical Practices and the Advent of CMS Medical Evangelism in Nineteenth-Century Yorubaland

Cited by 5 publications

References 0 publications

Sacred weeds: common ritual plants from the urban botánicas of Miami-Dade County, Florida

Sacred weeds: common ritual plants from the urban botánicas of Miami-Dade County, Florida

I am hated, therefore I am: The Enemy in Yorùbá Imaginary

The City-Village Interface in Ibadan (Nigeria)

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