A COMPARATIVE STUDY OF ANCESTOR WORSHIP IN YORUBA INDIGENOUS RELIGION AND SAINTHOOD IN THE ROMAN CATHOLIC CHURCH BY DEBORAH IBUKUNOLUWA ADEOSUN A THESIS SUBMITTED TO DEPARTMENT OF RELIGIOUS STUDIES, FACULTY OF ARTS, OBAFEMI AWOLOWO UNIVERSITY, ILÉ-IFÈ IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES 2015 © Obafemi Awolowo University, Ile For more information contact OBAFEMI AWOLOWO UNIVERSITY, HEZEKIAH OLUWASANMI LIBRARY AUTHOR: ADEOSUN DEBORAH TITLE: A COMPARATIVE RELIGION AND SAINTHOOD IN THE ROMAN CATHOLIC CHURCH YEAR: 2015 I, ADEOSUN Deborah Ibukunoluwa response to request from individuals and/ research. _____________________ Signature © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng AUTHORISATION TO COPY OBAFEMI AWOLOWO UNIVERSITY, ILÉ-IFÈ, NIGERIA HEZEKIAH OLUWASANMI LIBRARY POSTGRADUATE THESIS ADEOSUN DEBORAH IBUKUNOLUWA A COMPARATIVE STUDY OF ANCESTOR WORSHIP IN YORUBA INDIGENOUS RELIGION AND SAINTHOOD IN THE ROMAN CATHOLIC CHURCH ADEOSUN Deborah Ibukunoluwa, hereby authorise the copy of my thesis in part or whole in st from individuals and/or organisations for the purpose of private study or ________________________ Date STUDY OF ANCESTOR WORSHIP IN YORUBA INDIGENOUS copy of my thesis in part or whole in for the purpose of private study or ________________________ © Obafemi Awolowo University, Ile For more information contact This is to certify that this research was carried out by (Registration Number ARP11/12/H/1428 award of the degree of Master of Arts ______________________ Dr. D.O. Ogungbile Supervisor ______________________ Dr. S.A. Owoeye Acting Head of Department ii © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng CERTIFICATION This is to certify that this research was carried out by ADEOSUN Deborah istration Number ARP11/12/H/1428) in partial fulfilment of the requirements for the award of the degree of Master of Arts in Religious Studies under my supervision. ______________________ Date ______________________ Date ADEOSUN Deborah Ibukunoluwa rements for the in Religious Studies under my supervision. © Obafemi Awolowo University, Ile For more information contact This academic research is dedicated to Adeosun. iii © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng DEDICATION This academic research is dedicated to the memory of my late father, Engineer Michael Ayinlthe memory of my late father, Engineer Michael Ayinla © Obafemi Awolowo University, Ile For more information contact I would like to express my deepest appreciation who continually and persuasively encouraged me in regard to research and scholarship. Without his supervision and constant help the completion been possible. He has not only been my mentor but has also been a father. Also, I would like to show gratitude to and Professor S.G.A. Onibere. My sincere thank A.J. Adelakun, and Dr. (Mrs.) B.O. ultimate concern was not just to lecture but to also impact the lives of students whenever they can. In addition, my gratitude goes to Professor Matthews Ojo, Dr. M.O. Adeniyi, and Dr. F.T. Lateju, I am also grateful to Prof. C.U. Manus, Prof. D.O. Olayiwola, Prof. M. Opeloye, Dr. S.O. Olanisebe, Dr. George Folarin D Departmental seminars were useful to me. I express my gratitude members of Eégún Ferebíekùn cult of Agbóngbòn compound in Ibadan, the members of Eégún Alénimásìn of Akínyọ compound in Ò Akangbe, and members of the cult of Morè I also express my appreciation to Fatima, Odo-Ona Ibadan, Fr. Charles Akinloye of SS. Peter and Paul Catholic Church Lagere, Fr. Paul Oshin of Christ the King Catholic Church Isokun, iv © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng ACKNOWLEDGMENTS I would like to express my deepest appreciation to my supervisor Dr. D.O. Ogungbile who continually and persuasively encouraged me in regard to research and scholarship. Without his supervision and constant help the completion of this dissertation would not have been possible. He has not only been my mentor but has also been a father. Also, I would like to show gratitude to Dr. S.A. Owoeye the Acting Head of Department My sincere thanks go to my lecturers, Dr. E.O. Gbadegesin, D B.O. Bateye, whose assistance and advice demonstrated ultimate concern was not just to lecture but to also impact the lives of students whenever they goes to Professor Matthews Ojo, Dr. Abdul-Fatah‘Kola Makinde, Lateju, whose passionate lectures had lasting effect Prof. C.U. Manus, Prof. D.O. Olayiwola, Prof. M. Opeloye, Dr. S.O. be, Dr. George Folarin Dr. Segun Oladosu and Mr. A.O. Olaniyi whose eminars were useful to me. to the Mogbà Sàngó of Ợyó, Chief Oyetunji Oyedeni, the members of Eégún Ferebíekùn cult of Agbóngbòn compound in Ibadan, the members of Eégún compound in Òșogbo, the Àwòrò Òsun-Òșogbo, Chief Akangbe, and members of the cult of Morèmí in Ile Ife, for their assistance during appreciation to Fr. Michael Domingo of Christ The King Catholic Church Ibadan, Fr. Charles Akinloye of SS. Peter and Paul Catholic Church Lagere, Fr. hrist the King Catholic Church Isokun, Ợyó. to my supervisor Dr. D.O. Ogungbile who continually and persuasively encouraged me in regard to research and scholarship. of this dissertation would not have A. Owoeye the Acting Head of Department , Dr. E.O. Gbadegesin, Dr. demonstrated that their ultimate concern was not just to lecture but to also impact the lives of students whenever they Fatah‘Kola Makinde, whose passionate lectures had lasting effect on my thesis. Prof. C.U. Manus, Prof. D.O. Olayiwola, Prof. M. Opeloye, Dr. S.O. .O. Olaniyi whose comments at yó, Chief Oyetunji Oyedeni, the members of Eégún Ferebíekùn cult of Agbóngbòn compound in Ibadan, the members of Eégún șogbo, Chief Òsunbunmi heir assistance during my research. Christ The King Catholic Church, Ibadan, Fr. Charles Akinloye of SS. Peter and Paul Catholic Church Lagere, Fr. © Obafemi Awolowo University, Ile For more information contact I will forever be grateful to Venerable Emmanuel Bolarinwa who took time out of his busy schedule to accompany me to the field for my research work. my friends and colleagues, mos Emmanuel Akintunde, Rt. Revd. Seyi Oyelade, Mr Femi Aderemi and Mrs Ibukun. My profound gratitude goes to my support system since my dad journeyed to friend Engr. O.T. Popoola and my siblings, Ebenezer Adeosun, Serah Durotoye, Peter Adeosun , Emmanuel Adeosun , and Raphael Adeosun. Their moral and financial contributions helped in the completion of my studies. May God continue to bless and keep you. Finally, I ascribe all glory to God for sustaining me throughout the course of my studies and for making this thesis a success. v © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng l to Venerable Emmanuel Bolarinwa who took time out of his busy schedule to accompany me to the field for my research work. I also value the efforts of all my friends and colleagues, most especially, Miss Yetunde Akinyemi, Mr. Pius Òsun tuyi, Mr Emmanuel Akintunde, Rt. Revd. Seyi Oyelade, Mr Femi Aderemi and Mrs Ibukun. My profound gratitude goes to my mom, Mrs F.O Adeosun, who has been my major support system since my dad journeyed to the world of the ancestors some years back; friend Engr. O.T. Popoola and my siblings, Ebenezer Adeosun, Serah Durotoye, Peter Adeosun , Emmanuel Adeosun , and Raphael Adeosun. Their moral and financial contributions helped in es. May God continue to bless and keep you. God for sustaining me throughout the course of my studies and for l to Venerable Emmanuel Bolarinwa who took time out of his value the efforts of all Miss Yetunde Akinyemi, Mr. Pius Òsun tuyi, Mr Emmanuel Akintunde, Rt. Revd. Seyi Oyelade, Mr Femi Aderemi and Mrs Ibukun. mom, Mrs F.O Adeosun, who has been my major the world of the ancestors some years back; my friend Engr. O.T. Popoola and my siblings, Ebenezer Adeosun, Serah Durotoye, Peter Adeosun , Emmanuel Adeosun , and Raphael Adeosun. Their moral and financial contributions helped in God for sustaining me throughout the course of my studies and for © Obafemi Awolowo University, Ile For more information contact Title Page Authorisation Certification Dedication Acknowledgments Table of Contents List of Plates Abstract CHAPTER ONE: INTRODUCTION 1.1 Background to the Study 1.2 Statement of Research Problem 1.3 Objectives of the Study 1.4 Scope and Limitation 1.5 Significance of the Study 1.6 Research Methodology CHAPTER TWO: LITERATURE REVIEW 2.1 Concepts of Ancestor Worship and Saint Veneration 2.2 Ancestorship in Religious and Non 2.2.1 Ancestorship in African Religious Traditions 2.2.2 Ancestorship in Judeo vi © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng TABLE OF CONTENTS the Study Research Problem Study Scope and Limitation Significance of the Study 8 Research Methodology LITERATURE REVIEW Concepts of Ancestor Worship and Saint Veneration Ancestorship in Religious and Non-Religious Context Ancestorship in African Religious Traditions Ancestorship in Judeo-Christian Tradition i ii iii iv v vii ix x 1 6 7 7 9 11 12 13 16 © Obafemi Awolowo University, Ile For more information contact 2.2.3 Ancestorship in Nigerian 2.2.4 Ancestorship in Asian 2.3 Sainthood in Non-Christian Traditions 2.3.1 Sainthood in Asian Religious Tradition 2.3.2 Sainthood in Jewish Religious Tradition 2.3.3 Sainthood in Islam 2.4 Sainthood in Christian Traditions 2.4.1 Mission Churches (a) The Anglican Church (b) The Lutheran Church 2.4.2 African Indigenous Churches 2.4.3 Pentecostal and Charismatic Churches CHAPTER THREE: SÁNGÒ, ÒSUN, MORÈMÍ AND EGÚNGÚN AS ANCESTORS IN YORÙBÁ LIFE AND COMMUNITY 3.1 The Phenomenon of the Ancestor 3.2 Forms and Categories of Ancestors 3.2.1 Deified Ancestors (a) Sàngó Òsun (c) Morèmí 3.2.2 Family and Compound Ancestors 3.3 Gender Relations in the Phenomenon of Ancestor 3.4 The Cults of the Ancestors vii © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng Ancestorship in Nigerian-Yoruba Christianity Ancestorship in Asian Religious Traditions Christian Traditions Sainthood in Asian Religious Tradition Sainthood in Jewish Religious Tradition 28 Sainthood in Christian Traditions The Anglican Church The Lutheran Church African Indigenous Churches Pentecostal and Charismatic Churches SÁNGÒ, ÒSUN, MORÈMÍ AND EGÚNGÚN AS ANCESTORS IN YORÙBÁ LIFE AND COMMUNITY The Phenomenon of the Ancestor Forms and Categories of Ancestors 49 Family and Compound Ancestors Gender Relations in the Phenomenon of Ancestor The Cults of the Ancestors 19 21 26 27 30 33 33 36 37 39 41 45 47 47 (b) 52 53 57 61 © Obafemi Awolowo University, Ile For more information contact 3.4.1 Cults of Egungun in Ibadan and Ò 3.4.2 Shrines, Tombs and Symbols of Deified Ancestors (a) Òsun (b) Sàngó 3.4.3 Shrines Tombs and Symbols of Family Ancestors 3.5 Worship and Veneration of Ancestors 3.6 Ancestor Worship in Social, Political and Religious Life and Community CHAPTER FOUR: SAINT VENERATION IN THE LIFE AND EXPERIENCE OF THE ROMAN CATHOLIC CHURCH 4.1 Concepts and Origin of Saint Veneration 4.2 Categories of Saints 4.2.1 Acclaimed Saints 4.2.2 Canonised Saints 4.2.3 Patron Saints 4.3 Images and Relics in the Veneration and Worship of Saints 4.4 Gender Relations in the Practice of Saint Veneration 4.5 Practice of Veneration and Worship of Saints CHAPTER FIVE: COMPARATIVE ANALYSIS OF ANCESTOR WORSHIP IN YORUBA INDIGENOUS RELIGION AND SAINT VENERATION IN THE ROMAN CATHOLIC CHURCH 5.1 Attributes, Qualities and Powers of Ancestors and Saints viii © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng Cults of Egungun in Ibadan and Òșogbo 62 Shrines, Tombs and Symbols of Deified Ancestors Shrines Tombs and Symbols of Family Ancestors Worship and Veneration of Ancestors Ancestor Worship in Social, Political and Religious Life and SAINT VENERATION IN THE LIFE AND EXPERIENCE OF THE ROMAN CATHOLIC CHURCH Concepts and Origin of Saint Veneration Images and Relics in the Veneration and Worship of Saints Gender Relations in the Practice of Saint Veneration Practice of Veneration and Worship of Saints CHAPTER FIVE: COMPARATIVE ANALYSIS OF ANCESTOR YORUBA INDIGENOUS RELIGION AND SAINT VENERATION IN THE ROMAN CATHOLIC CHURCH Attributes, Qualities and Powers of Ancestors and Saints 67 67 69 77 82 85 88 96 96 97 98 99 104 106 109 © Obafemi Awolowo University, Ile For more information contact 5.1.1 Symmetrical Features of Ancestors and Saints 5.1.2 Asymmetrical Features of Ancestors and Saints 5.2 Practice of Ancestor Worship and the Veneration of Saints CHAPTER SIX – SUMMARY AND CONCLUSION 6.1 Summary 6.2 Conclusion BIBLIOGRAPHY APPENDIX ix © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng Symmetrical Features of Ancestors and Saints Asymmetrical Features of Ancestors and Saints Practice of Ancestor Worship and the Veneration of Saints SUMMARY AND CONCLUSION 137 110 111 113 116 119 121 © Obafemi Awolowo University, Ile For more information contact Plate 1: Image of Òsun with children holding on to her groove Plate 2: Statue of Morèmí in Oni of Ife’s Palace Plate 3: Image of Òsun in river Òsun Plate 4: Sàngó Shrine in Koso compound, Plate 5: Mogbà of Sàngó holding Plate 6: Mogbà of Sàngó holding sere Sàngó in Plate 7: Sàngó performing magic to thrill the crowd Plate 8: Sàngó showing an iron rod that will be inserted in his eyes Plate 9: Adósù Sàngó wearing Plate 10: Entrance to the inner part of Sàngó shrine in Plate 11: Eégún Alénimásìn of Akíny Plate 12: Tomb of an ancestor Plate 13: Family altar for Ogun within Agbóngbòn compound in Ibadan x © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng LIST OF PLATES Image of Òsun with children holding on to her in Òsun -Òșogbo Statue of Morèmí in Oni of Ife’s Palace Image of Òsun in river Òsun in Koso compound, Ợyó Mogbà of Sàngó holding ose Sàngó in Ợyó Mogbà of Sàngó holding sere Sàngó in Ợyó Sàngó performing magic to thrill the crowd in Ợyó Sàngó showing an iron rod that will be inserted in his eyes ósù Sàngó wearing tele around his neck Entrance to the inner part of Sàngó shrine in Ợyó Eégún Alénimásìn of Akínyọ Compound in Òșogbo Tomb of an ancestor Family altar for Ogun within Agbóngbòn compound in 51 53 68 70 72 73 74 75 76 77 78 80 81 © Obafemi Awolowo University, Ile For more information contact Plate 14: Family altar for Èsu within Agbóngbòn compound Plate 15: The corpse of St. John XXIII, an example of first class relic Plate 16: The corpse of St Rita, an exa Plate 17: Statue of Holy Mary xi © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng Family altar for Èsu within Agbóngbòn compound The corpse of St. John XXIII, an example of first class relic The corpse of St Rita, an example of first class relic 82 101 102 103 © Obafemi Awolowo University, Ile For more information contact The study identified and categorised ancestor worship among the Yoruba and the veneration of saints in Roman Catholic Church in selected Yoruba towns. It elements and discussed the similarities and differences in ancestral worship in Yoruba indigenous religion and veneration of saints in Roman Catholic Church. It also examined the significance of ancestor worship and veneration of saints to the two traditions. This was done with a view to finding comparative elements in ancestor worship and the veneration of saints in Yoruba Indigenous Religion and the Roman Catholic Church respectively. The study employed both p primary source included participant observation interviews were conducted with cults of Egungun in Òșogbo and Ibadan, The selected cults of ancestors we Ợyó and Ilé-Ifè, which were core selected Catholic priests and devoted members were Ibadan and Ilé-Ifè. The selected towns had and their spaces were well adorned with number of interviewees in ancestor worship and sainthood was because there were variations in ritual practices in the ancestral cult selected while there wa xii © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng ABSTRACT The study identified and categorised ancestor worship among the Yoruba and the veneration of saints in Roman Catholic Church in selected Yoruba towns. It elements and discussed the similarities and differences in ancestral worship in Yoruba indigenous religion and veneration of saints in Roman Catholic Church. It also examined the significance of ancestor worship and veneration of saints to the spirituality of adherents in the two traditions. This was done with a view to finding comparative elements in ancestor worship and the veneration of saints in Yoruba Indigenous Religion and the Roman Catholic Church both primary and secondary sources of data collection. The d participant observation and semi-structured interview were conducted with five purposively selected ritual specialists from șogbo and Ibadan, Sàngó in Ợyó, Òsun in Òșogbo and Morèmí cted cults of ancestors were chosen because of their prominence in Ò Ifè, which were core traditional Yoruba towns. In addition, two purposively nd devoted members were interviewed in churches at Ifè. The selected towns had Roman Catholic Churches with massive and their spaces were well adorned with images and icons of the saints. The differences in the ncestor worship and sainthood was because there were variations in the ancestral cult selected while there was infinity in the practice of the The study identified and categorised ancestor worship among the Yoruba and the veneration of saints in Roman Catholic Church in selected Yoruba towns. It compared the elements and discussed the similarities and differences in ancestral worship in Yoruba indigenous religion and veneration of saints in Roman Catholic Church. It also examined the spirituality of adherents in the two traditions. This was done with a view to finding comparative elements in ancestor worship and the veneration of saints in Yoruba Indigenous Religion and the Roman Catholic Church rimary and secondary sources of data collection. The structured interviews. The from each of the Morèmí in Ilé-Ifè. in Òșogbo, Ìbàdàn, two purposively churches at Òșogbo, Ợyó, Roman Catholic Churches with massive followership, differences in the ncestor worship and sainthood was because there were variations n the practice of the © Obafemi Awolowo University, Ile For more information contact veneration of Saints in Catholicism. The secondary source the Internet. The data collected approaches. The results showed that there were two categories of ancestors in Yoruba Indige Religion which were family and community (deified) ancestors, and three categories of saints in the Roman Catholic Church which were Acclaimed, Canonized and Patron saints. The study revealed that ancestor worship and the veneration of saints were sim practices aimed at seeking the mediatory help of the ancestors and saints. It also found out that both practices differed in terms of the relationship between the ancestors and saints, and their devotees. It further found out that th saints was significant to the spirituality of the adherents because they strengthened their faith in both traditions. The study concluded that there were several comparative elements in ancestor worship and the veneration of saints which included belief, rituals, sacred objects and symbols, cult custodians, ties between the ancestors/saints and their adherents as well as speciality of the ancestors/saints in specific causes. xiii © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng ints in Catholicism. The secondary source included books, journal article the Internet. The data collected were analysed using the sociological and comparative The results showed that there were two categories of ancestors in Yoruba Indige Religion which were family and community (deified) ancestors, and three categories of saints in the Roman Catholic Church which were Acclaimed, Canonized and Patron saints. The study revealed that ancestor worship and the veneration of saints were similar because they were practices aimed at seeking the mediatory help of the ancestors and saints. It also found out that both practices differed in terms of the relationship between the ancestors and saints, and their devotees. It further found out that the practice of ancestor worship and the veneration of saints was significant to the spirituality of the adherents because they strengthened their faith The study concluded that there were several comparative elements in ancestor worship and the veneration of saints which included belief, rituals, sacred objects and symbols, cult custodians, ties between the ancestors/saints and their adherents as well as speciality of the ancestors/saints in specific causes. books, journal articles and analysed using the sociological and comparative The results showed that there were two categories of ancestors in Yoruba Indigenous Religion which were family and community (deified) ancestors, and three categories of saints in the Roman Catholic Church which were Acclaimed, Canonized and Patron saints. The study ilar because they were practices aimed at seeking the mediatory help of the ancestors and saints. It also found out that both practices differed in terms of the relationship between the ancestors and saints, and e practice of ancestor worship and the veneration of saints was significant to the spirituality of the adherents because they strengthened their faith The study concluded that there were several comparative elements in ancestor worship and the veneration of saints which included belief, rituals, sacred objects and symbols, cult custodians, ties between the ancestors/saints and their adherents as well as speciality of the © Obafemi Awolowo University, Ile For more information contact 1.1 Background to the Study The death of a parent, guardian or spiritual mentor usually has a great impact on the lives of the bereaved loved ones. The children, wards or followers, as the case may be, most a need to ensure that the cordial relationship once shared with the dead does not end as a result of their death; and they do this probably because of the need to ensure that the legacy of the deceased lives on or because they believe that the existence where their only duty is to provide assistance and guidance for those they left behind. In most world religions, such as Buddhism, Confucianism, Islam, Judaism, death is seen as an end to the physical existence of life transition into the afterlife. Thus conceived, it is a rite of passage that translates human beings from a physical realm of existence into a spiritual realm of invisibility. organise rituals to ensure a safe passage of the deceased into the afterlife, as well as bid the dead farewell into the spirit world. The belief in the immortality of the soul exists in the doctrine of Yorùbá Indigenous Religion and Christianity. Babatunde Lawal, in explaining the concept of immortality in Yorùbá Indigenous Religion, posits that death to the Yorùbá is not the end of life rather it is the dematerialization of the vital breath or soul and therefore a transformation from an ear existence into a spiritual existence. 1 J.S. Mbiti, Introduction to African Religion 2 B. Lawal, “The Living Dead: Art and Immortality among the Yorùbá of Nigeria” in International African Institute,Vol. 47, No. 1, (1977), pp. 50 1 © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng CHAPTER ONE INTRODUCTION Background to the Study The death of a parent, guardian or spiritual mentor usually has a great impact on the lives of the bereaved loved ones. The children, wards or followers, as the case may be, most a need to ensure that the cordial relationship once shared with the dead does not end as a result of their death; and they do this probably because of the need to ensure that the legacy of the deceased lives on or because they believe that the deceased have moved on to a new plane of existence where their only duty is to provide assistance and guidance for those they left behind. In most world religions, such as Buddhism, Confucianism, Islam, Judaism, death is seen tence of life – it is the separation of the spirit from the body transition into the afterlife. Thus conceived, it is a rite of passage that translates human beings from a physical realm of existence into a spiritual realm of invisibility.1 The con organise rituals to ensure a safe passage of the deceased into the afterlife, as well as bid the dead The belief in the immortality of the soul exists in the doctrine of Yorùbá Indigenous anity. Babatunde Lawal, in explaining the concept of immortality in Yorùbá Indigenous Religion, posits that death to the Yorùbá is not the end of life rather it is the dematerialization of the vital breath or soul and therefore a transformation from an ear existence into a spiritual existence.2 This bears similarity with the core of the Christian faith Introduction to African Religion,(London: Heinemann Educational Publishers,1991) B. Lawal, “The Living Dead: Art and Immortality among the Yorùbá of Nigeria” in Africa: Journal of the Vol. 47, No. 1, (1977), pp. 50-61 The death of a parent, guardian or spiritual mentor usually has a great impact on the lives of the bereaved loved ones. The children, wards or followers, as the case may be, most often feel a need to ensure that the cordial relationship once shared with the dead does not end as a result of their death; and they do this probably because of the need to ensure that the legacy of the deceased have moved on to a new plane of existence where their only duty is to provide assistance and guidance for those they left behind. In most world religions, such as Buddhism, Confucianism, Islam, Judaism, death is seen it is the separation of the spirit from the body - and a transition into the afterlife. Thus conceived, it is a rite of passage that translates human beings The consequence is to organise rituals to ensure a safe passage of the deceased into the afterlife, as well as bid the dead The belief in the immortality of the soul exists in the doctrine of Yorùbá Indigenous anity. Babatunde Lawal, in explaining the concept of immortality in Yorùbá Indigenous Religion, posits that death to the Yorùbá is not the end of life rather it is the dematerialization of the vital breath or soul and therefore a transformation from an earthly This bears similarity with the core of the Christian faith (London: Heinemann Educational Publishers,1991), p. 124 Africa: Journal of the © Obafemi Awolowo University, Ile For more information contact which also hinges on the teaching that there is life after death. The Christian doctrine emphasises that the human soul is immortal; hence, life is a con is heaven, for those who believe in Jesus Christ and had lived a holy life. In the experiential world of humans, death has a critical impact on the living, who experience the absence of the deceased and may be means to re-enact and protect the relationship they once shared with the deceased. One of such ways of re-creating relationships is through ancestor worship and the veneration of saints. Both practices are aimed at honouring the dead and at the same time seeking their intervention in this worldly affairs. Ancestor worship and the veneration ensure that the relationship shared with the deceased ancestor/saint rather it continues in the ritual processes explicating their roles to them. In other words, through special r the dead continues. Ancestors are dead family members worshipped by their living descendants progenitors, after death, possess supernatural capabilities that can continue to directly affect the living descendants positively or negatively. incorporate figures in the afterlife, bring success in trade, farming, war, fertility of human beings sicknesses and diseases, and in keeping evil and misfortunes away from them. In Yorùbá indigenous religion, the daily life of the individual, the family, clan, village, town or ethnic group is governed by the goodwill of the ance 3 E.B. Idowu, African Traditional Religion: 4 J.A. Adedeji, “The Egungun in The Religious Concept of the Religion in West Africa (Ibadan: Sefer, 1998), p. 117 2 © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng which also hinges on the teaching that there is life after death. The Christian doctrine emphasises that the human soul is immortal; hence, life is a continuum; a journey into the eternal home, that is heaven, for those who believe in Jesus Christ and had lived a holy life. In the experiential world of humans, death has a critical impact on the living, who experience the absence of the deceased and may be looking for different ways and different enact and protect the relationship they once shared with the deceased. One of such creating relationships is through ancestor worship and the veneration of saints. Both honouring the dead and at the same time seeking their intervention in this ncestor worship and the veneration of saints are religious practice that the relationship shared with the deceased ancestor/saint is not termi s in the ritual processes explicating their roles in the lives of people connected through special rituals and rites of remembrance, the relationship with mily members, national heroes or leaders who are deified worshipped by their living descendants. The practice centres on the notion that specific progenitors, after death, possess supernatural capabilities that can continue to directly affect the g descendants positively or negatively.3 The conception of the family is thus extended to incorporate figures in the afterlife,4 specifically those who can be venerated for interventions that bring success in trade, farming, war, fertility of human beings and animals, healing from sicknesses and diseases, and in keeping evil and misfortunes away from them. In Yorùbá indigenous religion, the daily life of the individual, the family, clan, village, town or ethnic group is governed by the goodwill of the ancestors as well as that of other African Traditional Religion: A definition, (London: Fountain Publications, 1991), p. 184 J.A. Adedeji, “The Egungun in The Religious Concept of the Yorùbá”, in E.A. Ade Adegbola (ed.) Ibadan: Sefer, 1998), p. 117 which also hinges on the teaching that there is life after death. The Christian doctrine emphasises tinuum; a journey into the eternal home, that In the experiential world of humans, death has a critical impact on the living, who looking for different ways and different enact and protect the relationship they once shared with the deceased. One of such creating relationships is through ancestor worship and the veneration of saints. Both honouring the dead and at the same time seeking their intervention in this- religious practices that help to is not terminated by death; in the lives of people connected ituals and rites of remembrance, the relationship with , national heroes or leaders who are deified and The practice centres on the notion that specific progenitors, after death, possess supernatural capabilities that can continue to directly affect the The conception of the family is thus extended to specifically those who can be venerated for interventions that and animals, healing from In Yorùbá indigenous religion, the daily life of the individual, the family, clan, village, stors as well as that of other Publications, 1991), p. 184 (ed.) Traditional © Obafemi Awolowo University, Ile For more information contact deities.5 Hence, the need to worship the ancestors is for the continual wellbeing of the community, a means to avert evil and misfortunes which might result from the loss of their goodwill. Each family maintains the cult of t the family, at which the eldest member of the family officiates, while at the community level the entire community worships the spirit of deified ancestors who are usually community leaders and founders, war lords and national heroes that were an integral part of the religious milieu of their community and whose influence are continually recognized. wars fought and won, exemplary leadership displayed and acts of selflessness d them a position in the religious pantheon of their community, are passed from one generation to another through socialization. The chief priest or head of the ethnic group officiates in the worship of tribal ancestors.7 The most dramatic demonstration (masquerade). It represents the collective spirit Yorùbá Indigenous Religion.8 According to Lawal, Yorùbá people believe that it is through the Egúngún mask that the soul of the departed ancestor returns to the earth in a physical form to inquire about the welfare of the living descendants. representation of dead ancestors, and in most communities to Egúngún festival, which implies the worship of ancestors. 5 J.F. Ade Ajayi and E. A. Ayandele, “Emerging T Adegbola (ed.) Traditional Religion in West Africa 6 J.S. Mbiti, African Religion and Philosophy, 7 Lawal, “The Living Dead”, pp. 55-56 8 Lawal, “The Living Dead”, p. 57 9 Lawal, “The Living Dead”, pp. 57-58 3 © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng Hence, the need to worship the ancestors is for the continual wellbeing of the community, a means to avert evil and misfortunes which might result from the loss of their goodwill. Each family maintains the cult of their ancestors - the most recently departed head of the family, at which the eldest member of the family officiates, while at the community level the entire community worships the spirit of deified ancestors who are usually community leaders war lords and national heroes that were an integral part of the religious milieu of their community and whose influence are continually recognized.6 Their heroic deeds, such as wars fought and won, exemplary leadership displayed and acts of selflessness done which earned them a position in the religious pantheon of their community, are passed from one generation to The chief priest or head of the ethnic group officiates in the emonstration of Yorùbá ancestral worship is the presents the collective spirit of the ancestors, and it is a major belief in According to Lawal, Yorùbá people believe that it is through the sk that the soul of the departed ancestor returns to the earth in a physical form to inquire about the welfare of the living descendants.9 The word Egúngún has become a , and in most communities certain period of the year Egúngún festival, which implies the worship of ancestors. and E. A. Ayandele, “Emerging Themes of West African Religious History”, in E.A. Ade Traditional Religion in West Africa (Ibadan: Sefer, 1998), pp. 446-455 , African Religion and Philosophy, (London: Heinemann Publishers, 1980), p.4 Hence, the need to worship the ancestors is for the continual wellbeing of the community, a means to avert evil and misfortunes which might result from the loss of their the most recently departed head of the family, at which the eldest member of the family officiates, while at the community level the entire community worships the spirit of deified ancestors who are usually community leaders war lords and national heroes that were an integral part of the religious milieu of Their heroic deeds, such as one which earned them a position in the religious pantheon of their community, are passed from one generation to The chief priest or head of the ethnic group officiates in the tral worship is the Egúngún and it is a major belief in According to Lawal, Yorùbá people believe that it is through the sk that the soul of the departed ancestor returns to the earth in a physical form to has become a symbolic e year is devoted in E.A. Ade © Obafemi Awolowo University, Ile For more information contact The civilising tendencies the West brought to A greatly affected the regard initially accorded to ancestors and their Yet, one can see the veneration of saints in Catholicism as a For more information, please contact 4 © Obafemi Awolowo University, Ile-Ife, Nigeria For more information contact ir-help@oauife.edu.ng tendencies the West brought to Africa, particularly the globalising greatly affected the regard initially accorded to ancestors and their involvement in human affair. Yet, one can see the veneration of saints in Catholicism as a For more information, please contact ir-help@oauife.edu.ng globalising forces, have involvement in human affair. CHAPTER ONE INTRODUCTION 1.1 Background to the Study