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A study of oriki, or oral praise poetry, which is a major part of both traditional performance and daily Yoruba life.

Abstract
The inevitable incursion of modernity and technology in post-colonial African Yoruba societies is rendering the nobility and royalty attached to drum poetry among the ancient Yoruba people irrelevant, as understanding the meaning of drum poetry marks the nobility and royal inclination of the decipherer. This article reviews previous studies on drum poetry/literature with participant observation/field investigation used in the collection of data. It taxonomizes drum poetry into sacred and secular. It also draws comparisons to and finds similarities with how humans and drums communicate. This paper arrives at the conclusion that tone and tonal marks within situational contexts are the hallmarks of the semantic interpretation of drum poetry

"Yoruba Idealism t questions, debates, and redefines the assumed epistemology in Yoruba Idealism. It is a work in two parts. The first is built around a study of divinity-philosopher Orunmila, the mentalist, the father of Yoruba idealism, and the cultivator of Ifa-Ife Divination. This project, the first of its kind, sheds a new light on the nature of Yoruba culture. The author's central argument is that the Yoruba people are idealists by nature. Combining indigenous knowledge with the wisdom of Orunmila, the author defines Yoruba idealism as the ideal purpose of life, the search for the meaning of life, and a yearning for the best in life. The second part, 'The Mystic Land: Path to Initiation and Idealism,' features Kinedi, a fifteen-year-old boy from Las Palmetto, the capital of Zala, who journeys to the Altar of Light and Idealism in order to be initiated, gain knowledge, and comprehend the value of idealism, in addition to obtaining the key of life. This book is the first of its kind, and an important new addition to the series Africa in the Global Space"--

AbstractIt is an anthropological truism that ethnic identity is "other"-oriented, such that who wearerests on who we arenot. Within this vein, the development of Yoruba identity in the late nineteenth century is attributed to Fulani perspectives on their Oyo neighbors, Christian missionaries and the politics of conversion, as well as Yoruba descendants in diaspora reconnecting with their West African homeland. In this essay, my aim is to both complement and destabilize these externalist perspectives by focusing on Yoruba concepts of "home" and "house" (ilé), relating residence, genealogy and regional identities to their reconstituted ritual frameworks in Cuba and Brazil. Following Barber's analysis of Yoruba praise-poetry (oríkì) and Verran's work on Yoruba quantification, I reexamine the semantics of the categoryiléin the emergence of Lucumí and Nagô houses in order to explain their sociopolitical impact and illuminate transpositions of racial "cleansing" and ritual purity in Candomblé and Santería. More broadly, the essay shows how culturally specific or "internal" epistemological orientations play an important if neglected role in shaping Atlantic ethnicities and their historical trajectories.

"Women in Yorùbá Religions discusses the influence of Yoruba culture on women's religious lives and leadership in religions practiced by Yoruba people, covering themes like Yoruba women in Yoruba religion, Christianity, and Islam; women in African-derived religions in the diaspora; Yoruba religion and globalization; and LGBTQ adherents of Yoruba religion"--

Diese Historiographie der Yoruba Rechtskultur ist die Erste ihrer Art. Die Verankerung der Yoruba-Kulturgeschichte in der Literatur als auch die Praxis der Rechtsprechung spiegeln die Bandbreite des Yoruba-Rechts wider. Das Werk orientiert sich am modernen wissenschaftlichen Standard und benennt Persönlichkeiten der Rechtsvertretung. Es richtet sich besonders an Studierende der Ethnologie, Ethnosoziologie und Rechtswissenschaften. (DÜI-Gbd)