![]() ![]() In Yoruba culture lrun, is credited with creating the universe and all living things. Thus, Yoruba translingual practice has also affected European understandings of religion and witchcraft today. The Supreme God or Supreme Being in the Yoruba pantheon, Olorun is also called Olodumare ( Yoruba alphabet: Olódùmarè ). 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. She is the Yoruba Goddess of a lightning storm. Oba (Orisha), in Yoruba mythology, Oba is the wife of Shango, the third Lord of the Oyo Empire. ![]() An Aje is a woman with biological, spiritual and cosmic powers. 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. of its gods, or ory, the Yoruba religion relies on artistic sculptures, including prestigious objects, with coded messages (aroko). Iyami Aje, is a Yoruba expression of regard and charm used to portray a lady of African parentage who is considered as an Aje. I argue that we should focus on the translingual practice as the reason for today’s perception of “African” and “European” differences as incommensurable. Olorun, assisted by a series of secondary gods (Orisha) while. At its core, this discussion concerns the quest for African meanings. These political debates are reflected in a long-ongoing scholarly discussion about whether “witchcraft” in Africa should be regarded as religion or not. For years, self-identified witches have demanded the public acknowledgement of witchcraft as “religion” in Nigeria.
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