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Guide to the nine files in the practice section, covering practitioner roles, sacrificial mechanics, moral metaphysics, evidential truth, initiation lineages, gender dynamics, ethics, and contemporary transnationalism.
The distinct Yoruba ritual, medical and priestly occupations, what each is trained to do, what each may not do, and where they are commonly confused with one another.
Who performs ebo and under what authority, how it is actually carried out from household offering to ritual substitution, its dependence on divination, and why appeasement was the wrong category for it from the start.
How the tradition actually frames moral categories, why the Christian good/evil binary maps badly onto it, ìwà as the measure, Èṣù's place in the picture, and what ibi, evil or misfortune, actually denotes.
How truth is determined in Yoruba thought and practice, the etymology and relationship of otito and ooto, Hallen and Sodipo's imo/igbagbo distinction, and the standards of evidence the tradition applies to testimony and oath.
Five claims routinely made about Yoruba practice, stated plainly and answered with evidence: divination as fortune-telling, ebo as bribery, babalawo as priest, traditional medicine as superstition, and orisa worship as polytheism.
An analysis of the pedagogical structures, initiation rites, duration, and esoteric boundaries governing Ifá diviners, herbalists, and deity priests in Yoruba tradition.
An examination of female ritual, medical, and judicial offices in Yoruba tradition, focusing on the Iyanifa dispute, palace priesthoods, and botanical health systems.
The ethical frameworks, disciplinary codes, fee structures, confidentiality requirements, and guild regulations governing Yoruba diviners and herbal healers.
An examination of contemporary Yorùbá religious and medical practice, covering demographic realities, legal recognition, regulatory frameworks in Nigeria, and the commercial and epistemological shifts across the digital diaspora.