By Augustine Agwuele
This ebook bargains an interpretation of Yoruba people’s affective responses to an grownup Yoruba male with a ‘deviant’ coiffure. The paintings, which perspectives hairstyles as a sort of symbolic communicative sign that encodes messages which are perceived and interpreted inside of a tradition, presents an ontological and epistemological interpretation of Yoruba ideals concerning dreadlocks with real-life illustrations in their remedy of an grownup male with what they time period irun were (insane person’s hairdo). in response to experiential observations in addition to socio-cultural and linguistic analyses, the publication explores the dynamism of Yoruba worldview concerning head-hair inside modern trust structures and discusses many of the elements that guarantee its continuity. It concludes with a cross-cultural comparability of the perceptions of dreadlocks, particularly among Nigerian Yoruba humans and African American Yoruba practitioners.
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Extra info for The Symbolism and Communicative Contents of Dreadlocks in Yorubaland
We conversed animatedly in English and in Yoruba as is often the case when Yoruba people gather. Suddenly, a middle-aged man walked boldly up to our table. He positioned himself directly opposite from me. His facial expression was stern and his body language unfriendly. ” Since I had never seen him before, I was quite taken aback at his impudence. ). Everyone at the table laughed, but he stood there unperturbed. He repeated his question this time more forcefully and quite irritated. ” (Like you, he is from Ibadan.
Wiredu, Kwasi. 2009. 1): 8–18. 49. Wiredu. E. 1997  “How Not to Compare African Traditional Thought with Western Thought,” Transition, No. 75\76. The Anniversary Issue: Selections from Transition, 1961–1976: 320–327. 50. 321). 51. Wiredu, Kwasi. 1980. Philosophy and an African Culture. Cambridge University Press. 45). 52. Falola, Toyin. 2013. The power of African cultures. NY. 283). 53. Falola, Toyin. 2005. A mouth sweeter than Salt. Michigan. 168). CHAPTER 3 The Yoruba Universe It was at an international conference on Africa at the University of Texas at Austin, six months into my wearing cornrow hairstyle.
The Yoruba nation is defined by the operation of an elaborate monarchical system of government, with the king at the head, and a supporting cast of chiefs and lords who wield power over their different offices. 9 It is clear in the case of the Yoruba state that their monarchical system, with differentiated power structures, combined with an agrarian economy to yield a hierarchical form of societal organization. The hierarchical pyramidal structure of the nation consists of the crown-wearing king (ilu alade) at the apex, followed by subordinate towns (ilu ereko).