Introduction
The paper analyzes the importance of divination in the Yoruba religious system. To acquire an enhanced understanding of the issue, Bascom’s Ifa Divination: Communication Between Gods and Men in West Africa will be employed. It helps gain a deeper understanding of the selected group and draw conclusions about its peculiarities.
First of all, the study offers a general background of the Yoruba people. Next, the major elements of the Yoruba religion are discussed. Third, the paper describes Bascom’s ethnographic methods and the major elements of religious behaviors and practices, with a focus on divination and sacrifice. Finally, it presents the researcher’s theoretical perspective and draws conclusions related to the research issue.
Ethnographic Background
Thus, representatives of the Yoruba society are mainly found in West Africa. They reside in specific villages, which consist of rectangular courtyards (“Yoruba,” n.d.). However, many old compounds are being replaced with more modern constructions built of cement blocks and roofs made of corrugated iron (“Yoruba,” n.d.). Moreover, most living areas have developed infrastructure and services, such as electricity, running water, and paved roads (“Yoruba,” n.d.).
At the same time, the power of tradition remains strong here. Every Yoruba person belongs to a particular clan, and all members reside in a large residential area or compound (“Yoruba,” n.d.). All males belong to the compound from birth to death, while females live there until their marriage (“Yoruba,” n.d.). The eldest male, or Bale, is traditionally the head of the big family (“Yoruba,” n.d.). In this way, patriarchal models dominate society and uphold specific rules.
The community has a family structure typical of societies in the region. The traditional family consists of a man, his wives, and children, meaning that the Yoruba practice polygamy (“Yoruba,” n.d.). The central sources of food are hunting, fishing, farming, and gathering wild foods (“Yoruba,” n.d.). The main products are beans and corn, while the economy is based on trade in agricultural goods (“Yoruba,” n.d.). Moreover, husbands and wives have separate budgets for various expenses.
Basic Elements of Yoruba Religion
The Yoruba people are highly religious and have specific rituals that differentiate them from others. Thus, they base their spirituality on divination (Bascom, 1991). Moreover, their religious beliefs include sacrifice, spirit possession, and initiation (Dopamu, 1999). Thus, according to Bascom (1991), divination is fundamental to the Yoruba, as it helps align human interaction with the divine.
It is critical for preserving the existing social and cosmic order and for ensuring the further development of the group (Bascom, 1991). Cultural practices are closely connected to religion, as the Yoruba also make sacrifices as part of their interactions with the gods. Presenting goats, ships, food, and fruits to their divine creatures, people from the group can expect both positive and negative outcomes (Dopamu, 1999). For this reason, the practice is regular and is traditionally viewed as part of religion.
Furthermore, Yoruba view their rituals as journeys to finding god and higher spirituality (Dopamu, 1999). It means they acquire a specific transformative experience during these rituals and feel a sense of belonging to the cult (Bascom, 1991). In general, religion is a crucial aspect of Yoruba’s lives and helps them preserve their social order.
Ethnographic Methods Used
In conducting an ethnographic study, choosing the appropriate analytical approach is critical to ensuring the credibility of the findings. Thus, Bascom’s approach focuses on fieldwork combined with observations and interviews (Olupona et al.,2016). The investigator lived among the Yoruba in Nigeria to study their art, religion, and culture and create ties with them (Olupona et al., 2016). It means he had the chance to discuss the most interesting aspects of people’s lives and to better understand their culture, which increases the credibility of his findings.
Moreover, the author’s method of analyzing divination involves interpreting its symbols and their meanings to help the community understand the major aspects of the ritual and how they are linked to the community’s life (Bascom, 1991). Utilizing these approaches, the ethnographer has the opportunity to collect information necessary to make specific assumptions about the ritual’s significance and role, and to draw conclusions about possible cultural impacts.
The effectiveness and practical utility of the employed methods are demonstrated by the works of other ethnographers who have conducted similar analyses of the community. For instance, Dopamu (1999) arrives at similar conclusions, viewing the Yoruba religious system as complex and dynamic, with a strong focus on divination. For this reason, the approaches help to promote a better understanding of the community’s system and its religion. Fieldwork and close interaction with community members demonstrated their power and importance for ethnographic studies.
Basic Assumptions
The data collected during the ethnographic research helped Bascom to make several critical assumptions. Thus, he says that divination cannot be viewed as a fixed system; instead, it is a flexible phenomenon that can accommodate various social and political changes and help people preserve their unique culture (Bascom, 1991). Moreover, he emphasizes that Yoruba culture is adaptive and dynamic, meaning it is necessary to understand the contexts that impact religion and the most essential rituals at the moment (Bascom, 1991). Another critical assumption is that considering religion as a whole is incorrect, as it encompasses numerous aspects and elements that should be considered within a broader context (Olupona et al., 2016). In such a way, the ethnographer uses the findings to emphasize the flexibility of religion in Yoruba society and its contextual nature.
Theoretical Perspective
Ultimately, by examining the ethnographer’s approach to working with the community, it is possible to identify the underlying theoretical perspective. Thus, Bascom employs the cultural relativist framework to shape the understanding of divination’s role in Yoruba culture (Olupona et al., 2016). Several factors explain the choice of cultural relativism.
Firstly, investigating another religion requires understanding the relativity of others’ values and a willingness to respect them (Olupona et al., 2016). For this reason, Bascom (1991) refrains from bringing his prejudices and beliefs into his interactions with people from the Yoruba community and into his investigations of their views. It helps to create a stronger bond and acquire credible information. Moreover, Bascom’s study helps to establish relativism as a central framework for analyzing global religions, as it facilitates objectivity (Olupona et al., 2016). In this way, by employing a relativist theoretical perspective, the ethnographer was able to obtain results that could be trusted.
Conclusion
The paper discussed Yoruba culture and religion, including divination as the central aspect of their beliefs. The ritual is essential for aligning human beings with their spiritual patrons and for maintaining the religious and social order. Bascom assumes that this practice is not a fixed system, but rather depends on the context. Using a relativist approach, the researcher avoids bias and conducts an in-depth, comprehensive investigation of the community. The fieldwork methods, supported by observations and interviews, provided the information necessary for concluding about the Yoruba’s religion and its role in their everyday activities and culture.
References
Bascom, W. W. (1991). Ifá divination: Communication between gods and men in West Africa. Indiana University Press.
Dopamu, A. (1999). The Yoruba religious system. Africa Update, 6(3).
Olupona, J. K., Abiodun, R. O., & Afolabi, N. (2016). Introduction. In J. K. Olupona & R. O. Abiodun (Eds.), Ifá divination, knowledge, power, and performance (pp. 1–14). Indiana University Press.
Yoruba. (n.d.). Every culture.