Social

How a Yoruba person is located among relatives, in a physical compound and in a descent group, and why seniority rather than sex does most of the organizing work.

Courtship and ìdána, bridewealth, how polygynous households actually worked from the inside, divorce, fostering, and what Christianity, Islam and the city changed.

Oyeronke Oyewumi's argument that gender was not the primary organizing category of Yoruba society, the serious criticisms of it, and the documented record of women's authority.

The oba and why Yoruba kingship was sacred and constrained at the same time, the chieftaincy title system, the palace, the town council, Ogboni as judiciary and check, and how a king was actually removed.

The Yoruba court hierarchy from the compound to the palace, how evidence and oaths worked, why the aim was restoration rather than blame, and what the colonial and Nigerian legal systems did to all of it.

The market as an economic, social and political institution, the four-day cycle, women's control of trade and what it bought them, guilds, esusu credit, family land, apprenticeship and the cocoa century.

The knowledge system of the onisegun, the categories of oogun, what pharmacological research has and has not confirmed about Yoruba herbal medicine, and the specialist practitioners.

The agricultural base, yam and its ritual centrality, the staple dishes and their regional variation, palm oil, food taboos and their lineage and orisa basis, and the social meaning of feeding people.

The four-day week and its orisa, the lunar month and the thirteen-month year, how festivals were dated, and how a four-day week now coexists with a seven-day one.

How knowledge was taught and preserved before schools existed, the memorization systems, the specialist knowledge classes, initiation as pedagogy, and what mission and colonial schooling replaced.

What greeting encodes and why it is so elaborate, respect and seniority in daily conduct, hospitality, the full content of omoluabi, and how shame and reputation actually enforced behaviour.

Lagos and Ibadan, the emigration wave, where traditional institutions actually stand in the Nigerian state, religion in the family, and an honest account of what has persisted and what has gone.

Seniority based on relative age and lineage entry constitutes the primary operational logic of social hierarchy, kinship terms, and interactive etiquette in Yoruba society.

An examination of the Yoruba market as a nexus of civic governance, trade regulation, female political authority, and sacred civic peace.