Education

Through the traditional education institution, the Yoruba pass on the cherished values of the nation to its young. Education here, is not conceived as an isolated institution; it is pervasive and embedded in the other cultural institutions. The cultural milieu of the child is the proper locus for his/her education. Traditional education emphasizes good conduct and character; it is the training of a complete human person, referred to as omoluabi. This is the epitome of character called iwa in Yoruba language. Iwa is the highest moral quality expected of any human person. For it is its possession that ensures good moral conduct. The Yoruba people do not appreciate wealth which is not accompanied by character. A child is trained to respect elders, to be honest, to be hardworking, generous, courageous and helpful to the needy. Hard work is especially emphasized, and many children learn the classic Yoruba rhyme on hard work from the cradle. In traditional education, the community itself is the teacher and the school. Education is a life-time process, starting even with the fetus up until death. In pregnancy, the mother to be has guidelines about what to do, eat and drink for the sake of the child. Moreover, the divination system provides for a foreknowledge of the destiny of the fetus so as to prepare adequately for its birth and upbringing. At birth, the new baby is showered with love and affection by the entire extended family and community. As explained under naming ceremonies, the baby is given names according to the tradition of her/his household. As the baby grows, she is reminded of the meaning of her name, and then given instructions on how to live according to its meaning. The mother has this responsibility, and she performs it with pride. She recites the praise names of the child's family and the self-esteem of the child is thus enhanced from birth.

As the child grows, informal training in numbering and language begins to take shape. At this point, the responsibility lies with grown-ups in the compound. He goes out to the play ground with them, and he goes to the farm with them. They tell him trickster tales, and teach him how to play the ayo game. Through the examples of elders, the child learns the virtues of endurance, courage, and through proverbs he learns the use of language and the art of living. The child is soon ready to learn a trade or craft. It may be a craft that is unique to the family (sculpture) or one that he has to go out and learn (tailoring). The parents are responsible for guiding the child and sending him/her to an apprentice, and for getting him or her started in the new trade after graduation. In short, the focus of traditional Yoruba education is making the child a whole person and an integral members of the community.

Wedding

The child that is named will grow to adulthood. The Yoruba culture provides for the upbringing of the child by the extended family. In traditional society, the child is placed with a master of whatever craft the gods specify for him or her. Or he may take to the profession of the father, in the case of a boy, or the mother, in the case of a girl. The parents have the responsibility for his/her socialization into the norms of the larger society, in addition to giving him a means of livelihood. His or her wedding is also the responsibility of the parents. Wedding ceremony is the climax of a process that starts with courtship. The young man identifies a young woman that he loves. He and his friends seek her out through various means, including playing pranks. The young man sends messages of interest to the young woman, until such a time that they are close enough to avoid a go-between. Then once they both express mutual love, they let their parents know about their love. The man's parents arrange to pay a visit to the prospective bride's parents. Once their consent is secured, the wedding day may be set. Prior to the wedding day, the payment of bride price is arranged. This secures the final consent of the bride's parents, and the wedding day is fixed. Once the day has been fixed through consultation with the Orisa, the bride and bridegroom are warned to avoid travelling out of town, including to the farm. This is to prevent any mishap. The wedding day is a day of celebration, eating, drinking and dancing for parents, relations, the new husband and wife and their friends and relations. Marriage is not considered to be only a union of the husband and wife, it is also seen among the Yoruba as the union of the families on both sides.

Funeral

In Yoruba thought, death is not the end of life; it is rather a transition from one form of existence into another form. The ogberis (ignorant folks) fear death because it marks the end of an existence that is known and the beginning of one that is unknown. The Yoruba also pray for many blessings, but the most important three are wealth, children and immortality. There is a belief in an afterlife that is a continuation of this life, only in a different setting, and the abode of the dead is usually placed at a place just outside of this abode, and is sometimes thought of as separated by a stream. Participation in this afterlife is conditional on the nature of one's life and the nature of one's death. This is the meaning of life: to deliver the message of Olodumare, the supreme creator by promoting the good of existence. For it is the wish of the deity that human beings should promote the good. Hence it is insisted that one has a good capacity for moral uprightness and personhood. Personhood is an achieved status judged by the standard of goodness to self, to the community and to the ancestors. The achievement of a good death is an occasion for celebration of the life of the deceased. This falls into several categories. First, children and grand children would celebrate the life of their parent who passed and left a good name for them. Second, the Yoruba are realistic and pragmatic about their attitude to death. They know that one may die at a young age. The important thing is good life and good name. It is also believed that ancestors have enormous power to watch over their descendants. Therefore, people make effort to remember their ancestors on a regular basis. This is ancestor veneration, which some have wrongly labeled as ancestor worship. It is believed that the love that exists between a parent and a child here on earth should continue even after death. And since the parent has only transformed to another form of existence, it should be possible for the link to wax stronger.

Religion

Traditional Yoruba religious practice focuses on the worship of Orisa - a pantheon of gods which include Ifa, Ogun, Obatala, Oya, Oshun, Shango. They have at the head of this pantheon, Olodumare regarded as the supreme deity. Obatala is the god of creation. He is responsible for the physical part of human beings, which is believed to be made out of clay. Many parallels can be made with the Asian religious beliefs. What is called Brahman – the pure formless Absolute - by the Hindus, is called Olodumare in Yoruba religion. Olodumare is the most important entity. It is so important, that there can be no gender assigned, for Olodumare is seen mostly as a spirit. Olodumare is therefore more correctly referred to as an IT. IT is the owner of all heads, for during human creation, Olodumare gave the emi, or breath of life to humans. If there was a conflict among the other Orishas IT would take over and the fight would end.

The various Orisa have their special areas of operation. Ogun is the god of iron and war and traveling. It is Ogun who used cutlass to clear the path when the Orisa were first coming from their abode to this world. For this reason, it is believed, the Orisa respect him and make him to have the only crown they brought with them. But Ogun is too aggressive for a settled life. Therefore he left for the top of a hill from where he went on hunting spree and war exploits until he got tired. When he decided to go back to town (Ile Ife) it was difficult for him to get a house to enter because his face was dreadful. The day Ogun was coming down from the hill, his face was like fire, and he was clothed in blood. Ogun is called upon for journey mercies, for bountiful hunting, and for victory at war. It is also Ogun that puts finishing touches to the work of creation by Obatala. It is Ogun that is responsible for circumcision, facial marks, and tatoos. Other Orisa have to pay respect to Ogun on account of his expertise. Ifa is the god who knows what destiny each person carries into the world, including which Orisa he/she is destined to worship. A parallel can be drawn here to the Hindu concept of Ishta Devata. It is expected that when a child is born, the parents would make effort to find out from Ifa what the child's destiny is. Once it is revealed, the parents are expected to guide the child and to continue to offer sacrifices to the gods so that his or her good destiny is not thwarted.

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