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Akinwumi Ogundiran ‘Exposes’ The Yorubas In New Book!

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A new book,The Yoruba: A New History has just been delivered.

It is authored by Akinwumi Ogundiran.

The book, is the first transdisciplinary study of the two-thousand-year journey of the Yoruba people, from their origins in a small corner of the Niger-Benue Confluence in present-day Nigeria to becoming one of the most populous cultural groups on the African continent.

The author, Akinwumi Ogundiran is Chancellor’s Professor and Professor of Africana Studies,
Anthropology & History at the University of North Carolina at Charlotte.

He is co-editor of Materialities of Rituals in the Black Atlantic, named a Choice magazine 2015
outstanding book.

Weaving together archaeology with linguistics, environmental science with oral traditions, and material culture with mythology, Ogundiran in his new book examines the local, regional, and even global dimensions of Yoruba history.

The Yoruba: A New History offers an intriguing cultural, political, economic, intellectual, and social history from ca. 300 BC to 1840. It accounts for the events, peoples, and practices, as well as the theories of knowledge, ways of being, and social valuations that shaped the Yoruba experience at different junctures of time. The result is a new framework for understanding the Yoruba past and present.

The following personalities have these to say about the new work:

“In this brilliantly conceived and successfully executed project, Akinwumi
Ogundiran deploys a cultural-historical approach to pose new questions on how
the Yoruba as historical subject created their own epistemology, new eras of
aspirational values and principle, and conceptions of honor and respectability.”
— Saheed Aderinto, author of Guns and Society in Colonial Nigeria
On his part,
“An exquisitely detailed and evocative portrait of the Yorùbá “community
of practice” that will change the ways we think about Yorùbá history and
culture and become a seminal source for present and future scholars.”
—Henry John Drewal, Evjue-Bascom Professor Emeritus of African
and African Diaspora Arts, University of Wisconsin-Madison
“This book will command the attention and respect of scholars, students,
researchers, and the general reader in the fields of history, archaeology,
anthropology, sociology, and culture for a long time. It is an excellent
addition to the literature and reference works on African Studies.”
—Olutayo C. Adesina, University of Ibadan, Nigeria
The Yorùbá: A New History is the first transdisciplinary study of the two-thousand-year
journey of the Yorùbá people, from their origins in a small corner of the Niger-Benue
Confluence in present-day Nigeria to becoming one of the most populous cultural groups
on the African continent.

ORDER VIA https://iupress.org/9780253051493/the-yoruba/

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My Husband Is Lazy, Can’t Go 3 Rounds – Nigerian Beautiful Lady Cries Out, Seek For Advice

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My Husband Is Lazy, Can’t Go 3 Rounds – Nigerian Beautiful Lady Cries Out, Seek For Advice
Nigerian lady Identified as Pretty Ife Oluwa, went on social media to complain about how her man is no longer satisfying her in bed like before.

She went further describing her husband as a lazy man, she disclosed that it all started when the COVID-19 lockdown began.

”He always give me several reasons saying that he is loosing massive weight, strength due to managing of things in our country during this period”, Pretty grumbled .

Following her Facebook post, She wrote;

”Our husbands that use to do 3 rounds, na by force we dey see one round chop because of this coronavirus pandemic, e dey pain me!.
”I can’t wait for this lock down to be over cause i can’t feel my man any longer, am dry inside me, i need something that can sexualise me.
”Someone to make me feel like a woman and someone to quench my horny mood

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My Wife is Seriously Starving Me Of Sex – 70-Year-Old Man Tells Court

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After forty-seven years of marriage, a 71-year-old mechanic, Mr Mojidi Osho, approached an Igando Customary Court in Lagos State on Wednesday to nullify his marriage because his wife denied him sex

The petitioner disclosed that his wife, Tolu, with whom he had ten children in marriage denied him his matrimonial right to sleep with her.

Osho said, “The last time my wife allowed me to sleep with her was ten years ago.

“I’m starving seriously but whenever I come home with my girlfriends, she will chase them away.”

The septuagenarian also accused his wife of threatening to kill him so that she can inherit his property.

“My wife wanted to kill me; she has been feeding me with poison.

“There was a day I fainted and was rushed to the hospital and it was detected that I ate poison.

“I thought I’ll not survive it but God saved me and I stopped eating her food.’’

The embattled man added that his wife was a witch.

“My wife keeps attacking me in the spiritual realm.

“On two occasions, she shot arrows at me in my sleep which led to sicknesses but God healed me.

“She also buried charm in my workshop and customers stopped patronising me.

“My wife made me impotent but I later survived it after spending huge amounts in the hospital and herbal treatment.

“Tolu makes my life miserable, I would’ve gone far in life if I hadn’t married her.

“I regretted the day I met her and I wish I could turn the hand of the clock,’’ Osho added.

According to Osho, Tolu stopped washing his clothes twenty-seven years ago.

He, however, begged the court to end the marriage to save him from committing murder.

Responding to the allegations, Tolu, 67, disclosed that she denied her husband sex only 4 years not 10 years ago as he claimed.

“I stopped him from making love to me four years ago when he started bringing different girls home to sleep with, after which he’ll want to sleep with me; so I refused him,’’ Tolu told the court.

The mother of ten children denied threatening her husband’s life to kill by poisoning.

“I haven’t poisoned my husband’s food since 1973 when we got married, is it now that I’ll poison him?

“He’s just looking for excuses to discard me, he came to this court to divorce his second wife now he wants to also divorce me so that he can marry a new wife.’’

According to Tolu, Osho is fond of invoking curses on their children, which is affecting their lives now.

She, however, begged the court not to grant her husband’s wish for the dissolution of their marriage saying she still loved him.

The court president, Mr Adeniyi Koledoye, adjourned the case until Feb. 18, 2021, for judgment.

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Art and Culture

Book Review: The Yoruba A New History By Akinwumi Ogundiran

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The Yoruba: A New History is the first transdisciplinary study of the two-thousand-year journey of the Yoruba people, from their origins in a small corner of the Niger-Benue Confluence in present-day Nigeria to becoming one of the most populous cultural groups on the African continent.

 

Weaving together archaeology with linguistics, environmental science with oral traditions, and material culture with mythology, Ogundiran examines the local, regional, and even global dimensions of Yoruba history.

The Yoruba: A New History offers an intriguing cultural, political, economic, intellectual, and social history from ca. 300 BC to 1840.

 

It accounts for the events, peoples, and practices, as well as the theories of knowledge, ways of being, and social valuations that shaped the Yoruba experience at different junctures of time. The result is a new framework for understanding the Yoruba past and present.

 

The deep-time history of the Yorùbá is the subject of this book. It is an account of (1) the experiences and events that shaped the long-term history of the ancestral Yorùbá people; (2) the generative actions that they used to translate their experiences into new practices or traditions; and (3) the principles and values that made life meaningful for them between ca. 300 BC and AD 1840.

 

Based on new questions, evidence, and conceptual frameworks, this book offers the opportunity to rethink Yorùbá history in new ways. In the following pages, I emphasize the cultural-historical approach in order to understand the “ways of being” of the Yorùbá ashistorical subjects (ontology); their “theories of knowledge” (epistemology); and the regimes of value and aspirational principles (axiology) that they created at different historical junctures. With these, I account for the cultural forms, practices, events, and ideas, as well as mentalities, imaginations, and meanings that constituted the Yorùbá experience for about two thousand years.

The book comprises ten chapters divided into five parts. The first chapter lays out the theoretical, conceptual, and methodological frameworks that shape the themes and contents of the volume. I make the case why it is necessary to bring empirical-, comparative-, and theoretical-minded habits to the study of Yorùbá history. In chapter 2, I provide a sketch of the historical groundwork that laid the foundation for the emergence of the Yorùbá world ca. 300 BC–AD 500. I also use a suite of archaeological, historical, and linguistic data to shed light on the four core principles that shaped the Yorùbá cultural identity in the second half of the first millennium AD. The first is the ilé (House), the building block of their sociopolitical organization. The second, the dyadic o.ba/ìlú-aládé (divine kingship/urban), served as the model of political culture and ideology of governance. The third is the complementarity of gendered duality as the epistemological framework for constructing and imagining social order.

 

And the fourth centers on the search for meaningful living through the quest for immortality. In chapter 3, I examine how these four principles and the knowledge capital associated with primary glass production and a universal cosmology/theogony were deployed to create the consciousness of a regional Yorùbá community of practice between the eleventh and the late fourteenth century.

In the next two chapters, I examine how turmoil beset the Yorùbá world between the 1420s and 1570s as a result of internal and external sources of stress that upturned the lives of several communities (chap. 4), and the processes of recovery that followed between 1570 and 1650 (chap. 5). During the age of restoration that followed the crisis, new practices of political culture and power relations developed that necessitated the revision of the community’s theogony and many aspects of its epistemology. The aftermath of these processes, especially their culmination in the rise of new hegemonic states and the entanglement of the Yorùbá in the Atlantic commercial revolution, 1630–1840, is the subject of chapters 6–9.

 

In those four chapters, I examine the interlocking threads of the political, economic, social, ideological, and intellectual innovations that wove the Yorùbá world into the web of the early modern economy, and the impact on the development of a new regime of value. My emphasis in this section of the book is on the permeation of the Atlantic merchant capital into the different domains of everyday life, both in the intimate spaces of the household and at the macro level of the state.

I explore two themes in chapter 6: (1) the inauguration of slave/

merchant-capital exchange and the hegemonic power politics that sustained it; and (2) the use of the imports deriving from the Atlantic slave trade as merchant capital and their investment in the commercialization of the region’s economy. In chapter 7, I focus on the regime of value—especially practices of taste, self-realization, aspiration, and social difference—created by the merchant-capital revolution. The chapter emphasizes the socialization of Atlantic imports into everyday life and the implications for the emergence of an object-centered Yorùbá world. Chapter 8 examines how the experiences of monetization, specialized production, a market economy, slave/merchant-capital exchange, and hegemonic power politics created new practices of labor relations and new avenues for highly pyramidal unequal accumulation. As a result, gender and class inequalities widened; the relationships between the individual and corporate groups were redefined; and the vertical and horizontal boundaries of social differences hardened. All of these led to a cataclysmic breakdown of social order, the subject of chapter 9. I link this breakdown to the persistent demands for African labor in the Americas and the unsustainability of the merchant-capital revolution that underwrote hegemonic power and individual accumulation. The outcome was

 

 

“In this brilliantly conceived and successfully executed project, Akinwumi

Ogundiran deploys a cultural-historical approach to pose new questions on how

the Yoruba as historical subject created their own epistemology, new eras of

aspirational values and principle, and conceptions of honor and respectability.”

—Saheed Aderinto, author of Guns and Society in Colonial Nigeria

“An exquisitely detailed and evocative portrait of the Yorùbá “community

of practice” that will change the ways we think about Yorùbá history and

culture and become a seminal source for present and future scholars.”

—Henry John Drewal, Evjue-Bascom Professor Emeritus of African

and African Diaspora Arts, University of Wisconsin-Madison

“This book will command the attention and respect of scholars, students,

researchers, and the general reader in the fields of history, archaeology,

anthropology, sociology, and culture for a long time. It is an excellent

addition to the literature and reference works on African Studies.”

—Olutayo C. Adesina, University of Ibadan, Nigeria

The Yorùbá: A New History is the first transdisciplinary study of the two-thousand-year

journey of the Yorùbá people, from their origins in a small corner of the Niger-Benue

Confluence in present-day Nigeria to becoming one of the most populous cultural groups

on the African continent.

Akinwumi Ogundiran is Chancellor’s Professor and Professor of Africana Studies,

Anthropology & History at the University of North Carolina at Charlotte. He is coeditor

of Materialities of Rituals in the Black Atlantic, named a Choice magazine 2015

outstanding book.

Cover image by Moses Ogunleye, Ibadan, 2011. Source: Author’s collection

By  Femi Adepoju

Faleye Oluwatosin

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