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The Yorùbá believe that previous bearers of a name have an impact on the influence of the name in a child's life. Yorùbá names are traditionally classified into five categories: [2] Orúko Àmútọ̀runwá 'Destiny Names', ("names assumed to be brought from heaven" or derived from a religious background). Examples are: Àìná, Ìgè, and ...
The Yoruba have a large population in West Africa and broad dispersion through enslavement in the Americas. [ 1 ] The Republic of Benin and Nigeria contain the highest concentrations of Yoruba people and Yoruba faiths in all of Africa .
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From the Yoruba language, Olorun's name is a contraction of the words oní (which denotes ownership or rulership) and ọ̀run (which means the Heavens, abode of the spirits). Another name, Olodumare, comes from the phrase "O ní odù mà rè" meaning "the owner of the source of creation that does not become empty," "or the All Sufficient".
It featured names from the Sabe group of Yoruba speakers in the country. [15] The blog post, written by Dr. Moufoutaou Adjeran, a sociolinguistics lecturer at Abomey-Calavi University (Republic of Benin), was the first indication of the presence of Yoruba names from Benin Republic in the Yoruba Name Dictionary project, curated by Laila le Guen.
Elements of Yoruba mythology overlaps with Yoruba religion and include the Orisha, a pantheon of gods who are also venerated in the Candomble, Santeria, and Haitian Vodou religions in the African diaspora. Another category of supernatural entity in Yoruban mythology is the Abiku, children from the spirit world who die before reaching puberty.
A review of the oral histories around abiku note that: "Such accounts (sometimes they are just hasty definitions) often mix facts about àbíkú with facts about ògbánje; represent àbíkú as homogeneous across time and space; fail to distinguish between popular and expert, official and heretical, indigenous and exogenous discourses of àbíkú; assume that the belief in àbíkú has a ...
The oldest known textual reference to the name Yoruba is found in an essay (titled – Mi'rāj al-Ṣu'ūd) from a manuscript written by the Berber [37] jurist Ahmed Baba in the year 1614. [38] The original manuscript is preserved in the Ahmed Baba Institute of the Mamma Haidara Library, while a digital copy is at the World Digital Library. [39]