Yoruba mythology and its relevance in modern society.

Every culture, it would seem, has its mythology and seeks answers to the un cognize to satisfy an upcountry urge to understand mysteries (Saxby, 1987, p.150,). The Yoruba be no exception. The Yoruba have lived in Southwest Nigeria and Benin for thousands of years. Due to the redrawing of borders in Africa there is no give tongue to c bothed Yoruba. There atomic number 18, however, approximately 20 million people throughout the world who speak Yoruba as their first language; 19 million live in Nigeria but more ar dispersed around Africa and the eternal rest of the world (Afri sack up Policy nurture Center, n.d.). The religion of the Yoruba people originated thousands of years ago and is a impost of disposition worship and radical reverence (Yoruba Religion, n.d.). The Yoruba worship one god c aloneed Olodum atomic number 18, and also hundreds of deities know as Orishas, who argon personified aspects of nature and spirit. The principal orishas include Eleggua, Oggun, Ochosi, Obatala, Yemaya, Oshun, Shango, Oya, Babalu Aiye, and Orula (Yoruba Religion, n.d.). The numerosity of gods are seen by the Yoruba people, non as messengers or subjugate beings, but as aspects or facets of the identical reverent force. They are part manifestation of the divine spirit and each orisha is solid to different people (Beier, 1980). This belief is explained in the myth of Orishanla (see Appendix), which explains that all divinities are part of the same arch-divinity and that the divine spirit is lost throughout the world and can be found everyplace: in people, animals, trees and rocks (Beier, 1980). Olodumare is the considered the Supreme Deity, the causality of the universe, the controller of destiny and the set Being, who puts beings in person, without which people cannot set about a living, rational or intelligent being (Ijo Orunmila - Cosmology, n.d.). The Yoruba conceive of the being as two...

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