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694 documents across 38 sections. Filter by section, reader level, confidence or tag.
Ara, emi, ori, okan and ojiji, the disagreement among scholars about how many elements there are, why "soul" fits none of them, and what Yoruba rebirth and ancestorhood actually claim.
The competing scholarly definitions of òrìṣà, why "god" and "idol" are bad translations, what the numbers 201 and 401 are doing, and how òrìṣà relate to Olódùmarè and to the dead.
What Egúngún actually is, why it is a lineage institution rather than an orisa cult, how the costume and the taboo on touching it work, and how the tradition has been misrepresented.
Yoruba burial and funerary practice, the good death and the bad death, the ancestor as continuing presence, atunwa and rebirth, and how all of this actually works in Christian and Muslim Yoruba families today.
The chanted poetry of the Egúngún masquerade, its lengthened-vowel vocal signature, the altered voice that marks it as the speech of the dead, and its descent into the Aláàrìnjò travelling theatre.
Fifty-one Yorùbá proverbs in which death, burial, mourning and the masquerade of the ancestors carry the argument, each with the original, a literal gloss, a named translation, and the situation it is spoken in.
Twenty-six Yorùbá proverbs on mortality, ìkú (death), and ọ̀run (the beyond), drawn from Owomoyela's dedicated section on the subject, showing how ordinary speech treats death as certain, undodgeable, and impartial.
An exhaustive scholarly analysis of Egúngún masquerade traditions, ancestor veneration, ritual hierarchies, historical origins, and Atlantic diaspora transformations.
An examination of Orò as a male ancestral judicial institution, its acoustic manifestation through the bullroarer, ritual curfews, and transatlantic developments.
The institutional history, liturgical programme, sacerdotal hierarchy, and modern transformations of the annual ancestral masquerade festival among the Ọ̀yọ́ Yorùbá.
A taxonomic guide clarifying the cosmological, political, and gender distinctions among Yoruba ritual embodiments often lumped together as generic masquerades.