The Yoruba people were involved in the slave trade most often as captive slaves taken aboard ships bound toward North America (Smith, 1988). Author Ellis (2008) expands on this history of Yoruba involvement in the slave trade as he helps tell his account of the trade itself during the middle of the nineteenth century. The Yoruba played a key role in the trade triangle which occurred between Africa, the Caribbean, and what was to become the United States. Traders would secure slaves in Africa and trade them for sugar in the Caribbean states. This sugar was then bound for the New orld (United States) and then was traded for rum. The rum was shipped back to Africa, completing the trade triangle (Ellis, 2008). It is interesting to note that many of the Yoruba who were sold into slavery are the ancestors of modern-day Caribbean citizens as well as African-Americans. The…...

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Works Cited

Abimbola, Kola. (2006). Yoruba Culture: A Philosophical Account. Iroko Academic Publishers: London, England.

Apter, Andrew Herman. (1992). Black Critics and Kings: The Hermenuetics of Power in Yoruba Society. University of Chicago Press: Chicago, IL.

Cohen, Abner. (2004). Custom and Politics in Urban Africa. Routledge: New York, NY.

Eades, Jeremy Seymour. (1980). The Yoruba Today. Cambridge University Press: Cambridge, England.

Ojude Oba: Irin Ajo Asa Ilu Mi
Ojude Oba ni awon agbegbe lati arogun ile wa ti won si n lo wa ni ojo kejila ti o n jo ojo ibi amudo Obanta wa. Ojude Oba ni ipinkeji bi ojo naa ati gbogbo awon eto ni igbimo agbegbe nile Yoruba. Ojude Oba gan-an ni ojo naa ni o n pe ti won si n gbe agbana won wo ile awon Onibanije Ijebu. Ojude Oba ti fe mu ilu Ijebu je imeko akoko fun gbogbo awon ile lati bi esinse, ise werewere ati ise logun. Ojude Oba ni ase irin ako fun iwa pataki ti awon eniyan lati mo wipe agbegbe ni eniyan Yoruba ti n se iwe asa Ile Yoruba.

Ojude Oba si n fa fun bii yara ati agbalagba fun maami igbagbo ati lati gbe asa Yoruba se lati bi eeyan ti ko mo asa Ile Yoruba ni oje oniyan. Awon…...

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References

on

Ojude Oba: Irin Ajo Asa Ilu Mi

Ojude Oba ni awon agbegbe lati arogun ile wa ti won si n lo wa ni ojo kejila ti o n jo ojo ibi amudo Obanta wa. Ojude Oba ni ipinkeji bi ojo naa ati gbogbo awon eto ni igbimo agbegbe nile Yoruba. Ojude Oba gan-an ni ojo naa ni o n pe ti won si n gbe agbana won wo ile awon Onibanije Ijebu. Ojude Oba ti fe mu ilu Ijebu je imeko akoko fun gbogbo awon ile lati bi esinse, ise werewere ati ise logun. Ojude Oba ni ase irin ako fun iwa pataki ti awon eniyan lati mo wipe agbegbe ni eniyan Yoruba ti n se iwe asa Ile Yoruba.

Ojude Oba si n fa fun bii yara ati agbalagba fun maami igbagbo ati lati gbe asa Yoruba se lati bi eeyan ti ko mo asa Ile Yoruba ni oje oniyan. Awon oloriburuku ati awon alakobere awon olomode ki o si gbe asa ati ise Yoruba ma man maami rerin jade. Ojude Oba se tun fi n wo agbara ati ife re fun irin orun fun awon eniyan Ile Yoruba fun ise wa. Ojude Oba ti bere fun itosi fun awon eniyan ni ile wa ti won si n tan asa Ile Yoruba lati pese napo fun awon alase ati is’owo.

Òpè o, èèyàn mi!

Creation Myths
The Arapaho story of creation is definitely a myth that would fall under the category of the earth diver myth. In the myth, the man is focused on protecting the "Flat Pipe." He wants to find land for the Pipe to rest on. In order to achieve his goal of creating the Earth, he tries a variety of different approaches. He first calls on the "four" directions and then the forth seven cottonwood trees with no luck. Later he called the forth creatures of the air and of the sea and has seven total creatures dive for the sod at the bottom of the ocean before the Turtle finally accomplishes the quest.

In the Yoruba creation myth in the beginning there was also only water before there was land. This story is far more complex than the Arapaho creation story, however it begins with essentially the same premise. There is…...

Essay Topic Examples
1. The Role of Yoruba Traditional Religion in Modern Society:
This essay could explore the significance and the role that traditional Yoruba religion plays in contemporary times, arguing for its relevance or irrelevance in modern society. It might include how traditional beliefs and practices are being integrated or replaced by other religious systems.

2. reserving Yoruba Language: A Necessity or Anachronism?
This topic invites a discussion on the importance of preserving the Yoruba language amid globalization. The argument could be made for the cultural, historical, and linguistic value of Yoruba, and whether efforts at preservation are urgent or out of step with modern communication trends.

3. Yoruba Traditional Attires: Cultural ride or Fashionable Nostalgia?
The essay could investigate the significance of traditional Yoruba attire in today's fashion. Is it merely a nostalgic nod to the past, or does it represent a vital connection to cultural identity? The discussion may evaluate the balance between…...

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Primary Sources

Abitogun, Alaba. Aspects of Yoruba Grammar: An Argumentative Approach. Nigerian Institute of Social and Economic Research, 1971.

Fadipe, Nathaniel A. The Sociology of the Yoruba. Ibadan University Press, 1970.

Lawuyi, Olatunde Bayo. Viewpoint and Mindset in Yoruba Culture: An Interpretative Ethnography. University of Ife Press, 1988.

Olatunji, Olatunde. Features of Yoruba Oral Poetry. University Press Limited, 1984.

Barber, Karin, editor. Yoruba Popular Travel Literature: An Anthology of Ilu Awon Agba, Stories of the Elders. African Languages Association of Nigeria, 1994.

Denver Museum
Culture and Visual Identity:

The art piece chosen is "Soliloquy: Life's Fragile Fictions" painted by Moyo Ogundipe in 1997. Ogundipe is from Nigeria and belongs to the Yoruba culture. Many of the elements within the painting express the ideas and customs of the Yoruba people. The Yoruba people founded their particular part of Nigeria in approximately the 12th century AD. Art was a very important part of the culture; they were especially known for their statues featuring images of human beings. Yoruba religious practices and natural elements were also common characteristics of artwork from the region. The Yoruba were primarily an agricultural people who were harvesters rather than hunters (Mullen). Everything that possessed a life force was considered of equal importance to the Yoruba. They would take the same amount of effort in naming their children as their pets, putting both through a special ceremony.

According to researchers, the Yoruba culture…...

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Works Cited:

Folarin, Agbo. "Maternal Goddess in Yoruba Art: A New Aesthetic Acclamation of Yemoja,

Oshun and Iyo-Mapo." Passages. Ann Arbor, Michigan: MPublishing. 1993. Print.

Mullen, Nicole. "Yoruba Art and Culture." Phoebe A. Hurst Museum of Anthropology.

Berkeley, CA: UC Berkeley. Web 2012.  http://wysinger.homestead.com/yoruba.html

The power of the Orisha guides the santero. Alex told me that the attitude of the priests is very humble, because they don't believe that they are doing anything. All their actions are guided by the Orisha and all the credit belongs with the Orisha too.
I asked Alex to expand on two aspects of Santeria that I was particularly interested in because of their uniqueness. First, I asked about spirit possession. Alex told me that spirit possession is a very important concept because it helps the individual communicate directly with the Orishas. An object as well as a person can become imbued with the spirit of an Orisha. When a person becomes possessed by the Orisha, he or she temporarily acts and even looks like that spirit.

Second, I asked about sacrifices. Alex admitted that animal sacrifices do take place but much less often than they used to because of…...

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References

De La Torre, M.A. (2004). Santeria: The Beliefs and Rituals of a Growing Religion in America. Grand Rapids: Eerdman's.

Leonidas, C. (nd). Introduction to Santeria. Exploring the Culture of Little Havana. Retrieved online: http://www.education.miami.edu/ep/littlehavana/Santeria/Leonidas_1/leonidas_1.html

Leonidas, C. (nd). Santeria and South Florida. Exploring the Culture of Little Havana. Retrieved online: http://www.education.miami.edu/ep/littlehavana/Santeria/Leonidas_1/Leonidas_2/leonidas_2.html

Robinson, B.A. (2009). Christian meta-groups: The Pentecostal group of denominations. Religious Tolerance.org. Retrieved online:  http://www.religioustolerance.org/chr_pent.htm

African Masks
Masquerades are found in virtually all African civilizations, particularly those that are indigenous to this region of the world. Not surprisingly, these masquerades have different forms of significance for different cultures. Nonetheless, there are some basic cultural similarities pertaining to these rituals that transcend individual cultures and pertain to African deployment of this concept as a whole. Firstly, the definition of the very term masquerade can include "a masking performance, a masked performer, or the character embodied by the mask itself" (Uzo, 1997). Moreover, there is an element of spirituality that is strongly associated with this tenet of the masquerade. It is very rare for participants to be unmasked once they have donned a masque and are partaking in a particular ritual or dance. The actual masques themselves are typically emblematic of animals or people, and have a transcendent spirituality. As such, the very participants who don masques and…...

Some Chinese researchers assert that Chinese flutes may have evolved from of Indian provenance.

In fact, the kind of side-blon, or transverse, flutes musicians play in Southeast Asia have also been discovered in Africa, India, Saudi Arabia, and Central Asia, as ell as throughout the Europe of the Roman Empire. This suggests that rather than originating in China or even in India, the transverse flute might have been adopted through the trade route of the Silk Road to Asia. In addition to these transverse flutes, Southeast Asians possessed the kind of long vertical flutes; similar to those found in Central Asia and Middle East.

A considerable amount of similarities exist beteen the vertical flutes of Southeast Asia and flutes from Muslim countries. This type of flute possibly came from Persians during the ninth century; during the religious migration to SEA. Likeise, the nose-blon flute culture, common to a number of traditional African…...

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works cited:

Purple highlight means reference from his thesis, chapters 1-5

Blue highlight means reference from his raw research that was sent (17 files)

Yellow highlight means that writer could not find reference; one of the 17 files received

Gray highlight means writer found this source

Global Business Cultural Analysis
Nigeria

Nigerian History

Synopsis of Nigerian government

Nigerian monarchy to presidential system

The evolution of Nigeria from British control to a civilian democratic government

Nigerian major commodities

Oil

Food

The major elements and dimensions of culture in Nigeria

Cultural dimensions

Individualism

Power distance

Masculinity

Uncertainty

Model of culture

Universalism or Particularize

How is the integration of elements and dimensions that Nigerians doing business in the country?

The effects of governments on the prospects for its business around the world

How the elements and dimensions compared with the United States, culture, and business?

The role of women in the workplace

Business visitors must be dressed in an elegant and tie (for men!)

Cross-cultural business transactions between the United States and Nigeria

Conclusion

eferences

Abstract

Thurstan Shaw and Steve Daniels, who are the founder for archaeological research proved in their research that Nigeria has been developed since 9,000 BC. At that time, people were living particularly in the low-Eleer region and even earlier that that, in the southeastern region of Nigeria known as Ugwelle-Utruru…...

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References

Afolayan, T.E. (2011). Coming To America: The Social and Economic Mobility of African Immigrants in the United States. Inquiry (University of New Hampshire), 6-11. Retrieved from EBSCO host.

 http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=a9h&AN=60705725&site=ehost-live&scope=site 

Alutu, O.E., & Udhawuve, M.L. (2009). Unethical Practices in Nigerian Engineering Industries: Complications for Project Management. Journal of Management in Engineering, 25(1), 40-43. Doi: 10.1061 / (ASCE) 0742-597X (2009)25:1(40)

 http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=a9h&AN=35745908&site=ehost-live&scope=site

10).
oth religions are not technically held to be systems of belief by their adherents, but rather as systems of service or patronage to higher powers. The idea was present in African feudalism, but seems to be enhanced and highlighted in Creole religions by the slave experience. Seeking for a path away from the rule of cruel Europeans, African slaves turned to the rule of benevolent and helpful Orishas and Loas. Practitioners serve the demi-gods, and the demi-gods in turn serve the practitioners. The relationship between god and man is mainly business, although love and respect are also required. However, no true worship -- as a westerner would understand it -- is required; instead the Orishas and Loas are propitiated by sacrifices, and communicate their assistance mainly by oracles. In both Vodou and Santeria each Orisha or Loa is associated with a certain constellation of symbols, fetishes, sacrifices, and drum-rhythms by…...

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Bibliography

1. Olmos, Margarite Fernandez and Lizabeth Paravisini-Gebert Creole Religions of the Caribbean: An Introduction from Vodou and Santeria to Obeah and Espiritismo. New York: New York University Press. 2003. Print.

2. Filan, Kenaz The Haitian Vodou Handbook: Protocols for Riding with the Lwa. Vermont: Destiny Books. 2007. Print

3. Murphy, Joseph M. Santeria: African Spirits in America. Massachussets: Beacon Press. 1993, Print.

4. Stevens-Arroyo, Anthony M. "The Contribution of Catholic Orthodoxy to Caribbean Syncretism: The Case of La Virgen de la Caridad del Cobre in Cuba." Archives de Sciences Sociales des Religions 117 (2002): p.37-58. WesScholar. Web. 10 April 2010

Ancient Text ith Modern Text
Because written literature is capable of being transmitted from the person who wrote it across generations, it acquires the status of communal wisdom simply by being recorded. Yet there are limitations to the applicability of such stories, and to a certain degree wisdom consists in knowing that there are limitations to the theoretical knowledge one can acquire in this way, or human error can misinterpret the text. I would like to look at the way in which three texts -- one ancient (by Rumi) and two modern (by Siije and Soyinka) -- offer wisdom at the same time that they suggest limits to our own knowledge, and limits to the applicability of any such wisdom.

The poems of Rumi, by virtue of their age, seem almost to define the way by which wisdom can be transmitted in literature, but also can acknowledge its own limits. One particular…...

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Works Cited

Rumi, Jalal al-Din. The Essential Rumi: New Expanded Edition. Translated by Coleman Barks. New York: Harper-Collins, 2004.

Siije, Dai. Balzac and the Little Chinese Seamstress. New York: Anchor Books, 2001.

Soyinka, Wole. Death and the King's Horseman. New York: Norton, 2002.

Introduction Designed by Rebecca Thompson and completed in 2007, the La Puerta is located in Curtis Park (2110 West Curtis Road). It is part of the public art collection of Pima County, Arizona. The La Puerta was funded by the Department of Natural Resources Parks and Recreation of Pima County to a commission amounting to $19,548. The piece of art is made up of rammed earth, bronze and measures 14? height x 8? width x 3.5? depth (Thompson).
Selection of the artist
As per regulations laid down by the Public Art and Community Design Committee, the artists’ selection procedure starts with a ‘call to artists’ published by the Public Arts Coordinator for Pima County. The call is made regionally and nationally and artists are requested to send their resume, statement of interest, and their previous work. The Public Arts Committee then proceed to make a selection of the artists to be awarded the…...

Nok Culture
The Mystery of the Nok Culture

Only within the last century years has the Western world realized the extent of civilization present in ancient Africa. Up until this time, and throughout most of the colonization of Africa, Europeans had been able to overlook the remarkable civilizations of this continent, quietly believing that the only artifact-producing ancient civilizations were isolated in such known locations as Greece, Rome, Egypt, and the Middle East. Then, in 1936, in a small tin mine near the village of Nok, excavators found a small terra cotta sculpture, apparently the head of a monkey. As Gadalla reports, "We do not know what the people called themselves, so the culture was named after the town of Nok where the first object was found." (Gadalla, 143) This early name, drawn from a speculative ignorance, prefigured the decades of ignorance to come. To this day, despite the fact that thousands…...

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Bibliography

Darling, Patrick. "The Rape of Nok and Kwatakwashi: the crisis in Nigerian Antiquities." Culture Without Context: The Newsletter of the Illicit Antiquities Research Center, Issue 6 Spring 2000.  http://www.mcdonald.cam.ac.uk/IARC/cwoc/issue6/Nok-Kwatakwashi.htm 

Davidson, Basil. Africa in History. New York: Touchstone, 1991.

Harris, Joseph. Africans and the History. New York: Penguin Books, 1998.

Hoover, M. "South from the Sahara: Early African Art " Art History Home. San Antonio College. http://www.accd.edu/sac/vat/arthistory/arts1303/Africa.htm

The Bushmen reached advanced age despite living under harsh conditions caused by periodic famine and untreated illness. Some of the Bushmen coding alleles have been associated with disease. The results of the present study may help to reevaluate these earlier reports. They may also help to identify potential population-specific incompatibilities of drugs that are prescribed globally.
Furthermore, the results of this study have implications of admixtures that may be determined from further research. Population-wide PCA defines the Bushmen as distinct from the Niger-Congo populations as from Europeans. Within-Africa analysis separates the Bushmen from the divergent western and southern population, although ABT is within the southern Bantu cluster. However, variable relatedness of the Xhosa to Yoruba may suggest past admixture and/or historical diversity within this population. Within the Bushmen group, the authors predict that the Ju/' admixture and HGDP are essentially the same population. Divergence of KB1 and MD8 may be…...

This can be traced to the conservative view that lacks have in fact no real history in comparison to the richness and significance of European history. "As astonishing as it seems most of the prestigious academics and universities in Europe and America have ridiculed the idea that blacks have any substantive history."
This derogatory view has its roots as well in the colonial attitude that tended to see all lack people as inferior in status and 'ignorant' in order to justify the intrusion and invasion of their lands and territories.

In other words, the justification for conquest and what was in reality the theft of African land and wealth was provided to a great extent by the ' rewriting' of iblical texts. lacks were cast as 'heathen' people who had not achieved the enlightenment that the white group had attained through the ible and Christianity and therefore lacks were seen as…...

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Bibliography

"African Heritage: The Original African Heritage Study Bible,"   (accessed September 20, 2010).http://kenanderson.net/bible/html/african_heritage.html 

BibleGateway, Genesis 2:10- 14,

  (accessed September 20, 2010).http://www.biblegateway.com/passage/?search=Genesis+2%3A10-14&version=NIV 

"BLACK HEBREW ISRAELITES,"   (accessed September 20, 2010).http://www.angelfire.com/sd/occultic/hebrew.html ,

1. The significance of aroko in traditional Yoruba culture
2. The role of aroko in fostering communal solidarity and social cohesion
3. A comparative analysis of aroko and oral tradition in African societies
4. The evolution of aroko in contemporary Nigerian society
5. The impact of globalization on the practice of aroko
6. Aroko and the preservation of cultural heritage in Nigeria
7. Aroko as a tool for conflict resolution and mediation in Yoruba communities
8. Gender dynamics in the transmission and interpretation of aroko messages
9. The relationship between aroko and power dynamics in Yoruba society
10. The potential challenges and opportunities for the future of aroko in....

To start an argumentative essay in Yoruba, you can begin by stating your thesis statement or main argument. This should be a clear and concise statement that outlines your position on the topic you will be discussing. It is important to make sure that your thesis statement is specific and debatable to provide a strong foundation for your argument.

For example, you could start by writing:

"Nibi ti a ti m? nipas? i?? ilana alaye, eyi ni nkan ti o ba j? oja titi lati j? iranl?w? ni igbes? tabi ki o ri ibeere lati r?."

This translates to:

"When it comes to the....