![]() Thus, Yoruba translingual practice has also affected European understandings of religion and witchcraft today. The problem of evil persists because the Yoruba God is powerful enough to create or co-create a world. Only in the aftermath of the Alatinga, a hybrid movement, did the need arise to demarcate “African” and “European” meanings. Discussing the Alatinga as translingual practice, I understand Yoruba witchcraft concepts as products of a global religious history. Tracing back today’s understanding of witchcraft among the Yoruba ( àjé), the Alatinga anti-witchcraft movement of the early 1950s becomes the nodal point of Yoruba witchcraft history. Olorun, assisted by a series of secondary gods (Orisha) while. ![]() Oluwa ya wa ya ibi (may God separate us from evil) and (3) afterbirth (also called. 36 The divinities are many, and their number varies between 201, 401, 600, and 1,700. It has also conceptually and comparatively explored the notion of evil in Akan, Yoruba and Igbo communities within the African ethos. I argue that we should focus on the translingual practice as the reason for today’s perception of “African” and “European” differences as incommensurable. This is the major difference between African and Western philosophy. According to Yoruba theology, they were brought forth by Olodumare to serve as ministers and functionaries in the theocratic government of the universe. ![]() At its core, this discussion concerns the quest for African meanings. Eleguá is paired with Eshu, the trickster. In the Americas, Eleguá is syncretized with Saint Anthony of Padua, the Holy Child of Atocha, or the Archangel Michael. These political debates are reflected in a long-ongoing scholarly discussion about whether “witchcraft” in Africa should be regarded as religion or not. MARONIC: West African Slave Trade: Buyers and Sellers. In Yorubaland (Nigeria/Benin/Togo), he is Èù-lgbára. For years, self-identified witches have demanded the public acknowledgement of witchcraft as “religion” in Nigeria.
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