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IBA: sine qua non in the practice of Aboriginal health Yorùbá

IBA: sine qua non in the native Yoruba

Health Practices

Oladele Caleb IMRO (ÒGÙNJÉ, PhD

Introduction

The aim of this study is to establish the relationship of the IBA, health and health. The secondary objective is to show the such as rational therapeutic index. The study also shows the relevance of this verbal art indigenous system used in the delivery of health care, both traditional and modern society. The paper is a contribution to the understanding of the therapeutic Yoruba oral literature, to report on how art is used to healing. It was found that a lot of interest has not been shown in Yorùbá verbal art used on issues related to health and, therefore, this document will be a way to raise awareness of the importance of oral literature in the healing system.

 

IBA and worldview Yorùbá

Iba, tribute to the indigenous Yoruba is a verbal art that gives the torch and trust in the abundance of the company than anything that the launch will be successful, prosperous and rewarding, where Yoruba proverbs:

i. Bá MOWOE We Bagbé fasting BÓmOdé

If a young man washed his hands,

he / she will dine with a high

ii. Ekol BA B juba island, island Lanu

If a worm Land is a tribute to the land, the land gives

iii. ADAS nii   hunni, I was gbOdÒ hunmO ènìyàn ò

Non-payment for which the results are, because the chaos, to honor opens the way for.

These words clearly show that we recognize the efforts and the presence of the ancestors and honor the elderly. According Abimbola (1975: 877-911) Isola (1976) and Álava (1985: 83-86), International Bar Association is a verbal veneration to the higher powers and beings. In this study, the IBA is considered crucial for health care practices Yorùbá Indians. It is a form of higher powers or recipient specific meaning high, and therefore willing to give up all that is required of him. Among the Yoruba, it is believed that the pioneers in all fields of human activity must be respected by someone who looks like them, to open the way to greatness. We provide you with a example of IBA (Tribute) used in the preparation of the mixture to facilitate the effectiveness of traditional medicine as:

RE was mid Babaa

Osanyin Mole, was RE

ÒSòròngà Èyin Iyama, I was

Oládùn "He was a no-rE

The Iwo? yu ko lóògùn or mid May

I bi ina ko

Ko bi oòrùn GBA

Ije ina ko or me?

KB ma am? Ije? Oòrùn

Sun Bá IT isu ina loko, a mu JE United Nations 10

Sun loko oòrùn IT Bá UIS, so that the seal strip.

My ancestors, my thanks tribute

Osanyin, the great god, who are worshiped

You, Iyama ÒSòròngà, I pay tribute

Oládùn-ni-a, greeting

You taught me this medicine (especially) 5

Whether it is effective, as fire spread

Allow the bite to be effective as of the sun

Whether the effectiveness of fire

Can not the sun's harmful effects

Roasted sweet potato in the fire is acceptable 10

The made by the sun is usually discarded.

Although? And GBA in lines 6 and 7, respectively, are in the same range of semantics, but it? ACS is preferred. In this context, right? Total Solution means the torch will light the fact that yams and other cooked food, while The torch does not subscribe to the ACS, which associated with the effect of the sun, which is not edible food. This means that no bard of the above quote does not address half the problem. IBA (tribute) to insurance has been singing desire, and users / singers would be doubly sure of the effectiveness of their "medicine" or engage in any business. Failure to recognize when consider is the most heinous crime among the Yoruba and the consequences of this breach was described in the paper Ògúnníran (1972?: 26-33). According to the beliefs Yorùbá, I was going to help the healing process, because it is assumed that the power of the unknown to whom tribute to (IBA) improved payment s the effectiveness of the drugs dispensed. Respect to pay was an unwritten code is mandatory for both public and private sector performance. This cultural value is highly respected in society, which recognizes this fact in any company is always enjoyed the peace and therefore good health. Apart from any meaning He was metaphysical have it is also the psychological security for the person who said it is on track, and he has the support of the authorities, as appropriate honored. He who does otherwise, knows that excommunication is hostile to the spiritual health, will be abandoned to thank the powers of wrong, therefore, the aphorism tribute relations between the Yoruba is the following:

Wole tó EWURA TI O Kago,

Deran Ó Amuso.

O IT Àgùntàn Wole Kago,

Deran Ó Amuso.

The goat that enters a home without permission

Will be linked to issue.

Sheep enter a home without permission

Will be linked to the issue.

Kago (Ke + To go) means an act of asking permission to do certain things. For example, a visitor often seek approval from the host. Hence the statement Kago discount Onile Onile or Mb means "I ask permission to enter" all the host responds to visit implying the license is not sincere. No Kike (request) equals to ìjúbà (Tribute).

It is observed in this study as characteristics IBA total submission to light the appliance. In other words, it led to an agreement that the Raconteurs are committed to conform to social norms. This refers to obey authority (or visible agents invisible) through tribute, courtesy or speech. The presentation of self still has some of the Yoruba verbal arts in health care delivery system of indigenous health. When I was coming in the form of courtesy or a speech, usually for people who are suspected of being the creators of some phenomena in which the singers involved. herbalists totally subservient to honor the founders of herbal practice as follows:

He was Olúbíkin

He was Òsanyìnbíkin

He was AjígbápòoògùnkÓ

He was AmÓdEníléOlÓdE

Tribute to Olúbíkin

Tribute to Òsanyìnbíkin

Tribute to AjígbápòoògùnkÓ

Tribute to AmÓdEníléOlÓdE

The narrator of the extract above reflects the belief that they are obliged to provide the above mentioned elements of his key players respect, pioneering practices in indigenous health care. The Yoruba believe that it is a way to get the consent of the supernatural agent in charge of the herbs. In addition, by extension of meaning is a means by which the recognition of the powers sought in one embarks on any risk. We believe, the Yoruba of call agents, by this Act, regard the narrator as a humble and faithful, and will do whatever it embarked on a realistic / effective.

 

Delivery system would also involve attention to indigenous Yorùbá salute and invocation. The greetings are held in high esteem by the Yoruba. Hence the saying "Ka lókèèrè Ká Sariya Rini, lO 'Yoni joúnjE or meaning, joy is more satisfactory than food. Yoruba in daily activities, greetings from arrival of the first. Greetings operate as a tax that gives you the confidence that any storyteller would make the public or damage it. Salvation could be assimilated to extract tribute obitun Orin sung among girls in the city during the rites of the family Ondó:

Mo won Ki or

OOkééé

OOkèèè

Mon-Fri K'Ókùn

OO kééé ú

OOkèèè

Mon-Fri K'óbì

OOkééé

OOkèèè

EO K'ónúlí MB

OOkééé

OOkèèè

K'álejò MB

OOkééé

EU OOkèèè

I greet all

Hi

Hi

I greet all men

Hi 5

Hi

I welcome all women

Hi

Hi

Greeting the native 10

Hi

Hi

I welcome the Sojourners / visitors

Hi

Hello 15

The narrator of the previous statement is an indirect tribute to the help message of greeting that is widely recognized among the Yoruba. Therefore, Any person engaged in lifestyle is seen as a respectful person. In addition to the greetings, the IBA what appears in the form of enforce, especially in certain charms àwúre:

IMO Òtééré Òjìji

A fi WERI aja

Ori itens aja mo-items.

Òjìji Òtééré IMO

A fi WERI Agbo, ú

Ori-m Agbo

Agbo against méjèèjì rokírokí kosùn yes.

IMO Òtééré Òjìji

A fi WERI Moba

Ori months EO Moba

Moba joy re Ile Baba kinrinjínjín kinrinjínjín sì

Pell olóde Omo Ifa-a-ji-GBA

Omo Orunmila olóde Pell-a-ji

Omo Ifa-kan tutu Pell Olomi Èyìn Ipetí

IT ÌpÈtíí San Tabe t wa reiterated reiterated. EU

N Ni Ni Ifa its Kibos alájogun Oun

Lemi Lagbaja Omo Mo NI rE

Ifa Nitor Ní KÍ fi Ni Mo Kibos Oun

Ní eh Mo Nitor gbogbo Egbe you my n tii lowo Ní Emi ò

Egbe Gbogbo you my spade ò n tii Ní Emi EO

Egbe Gbogbo you my kole n ò Emi ko tii

Egbe Gbogbo Okan you my Ibal Emi Ni Ni ò tii

Bee Ní NI Ifa Ba Pe

or GEE also wa ...

Òtééré, dark water

It is used to wash the dog's head

The dog's head has become very clean.

Òtééré, dark water

It is used to wash the head of the ram 5

The head of the ram itself became

And two legs were stained ram nice

cam wood.

Òtééré dark water

Used for shampoo Moba

s head "became clean Moba 10

Moba has also been a leader in his home.

Tribute to the IFA, the citizen of a duly swept per day

My love! Orunmila, the offspring of a well-organized compound.

Greetings! Ifa, the son of the owner of a cold -

listen behind Ipetí

That circulates freely underneath Ipetí 15

Ifa asked "Who am I invoking the mysterious

I said, "I am" of his beloved son

Ifa asked why it is called

I said as all my contemporaries are already wealthy,

but I'm not

All my contemporaries are married, but I

no woman of 20

All my contemporaries are blessed with houses,

but I

All my contemporaries are not a problem

Ifa says that if

The time has come ...

Extract above can be used to call to the torch Orunmila wealth, women, home and peace of mind that he / she wants to raise their health status. The reason for the use of the invocation is that when one of the supernatural powers is discussed with all big names, the supernatural power would be very happy, feel euphoric, and he or she would have to turn right, at the request of the torch. The speech found in the extract above, according to Yoruba belief, the recipient is doing all the wishes of the torch. The petitioner uses the extract of the spirit invoked for the sake of reducing poverty, which in turn could improve their health.

 

Conclusion

From the budget, it was inferred that IBA is a verbal art in the Yoruba used in reflection and the expression of belief, religion, worldview and values of society. More specifically, the kind used in the Yoruba people to manage their physical, mental and social welfare in the pre and post colonial. Therefore, it could be supported by Africans that the system of Western health care delivery is seen as a complement Aboriginal healing system.

Bibliography

Alaba, I. (1985) A-style-Agbe Orin Partner: A multimodal gender Yoruba oral poetry. Ph. D Thesis, University of Lagos.

Isola, A. (1976) "The role of the IBA in Yoruba oral poetry. Proceedings, 12 West African Languages Congress, IL3-IF2.

Ogunniran, L. (1972) Alarie Eegun. Lagos: Macmillan Nigeria Ltd.

Olajubu, O. (1970) Songs iwi Egungun in Yoruba literature. MA thesis, University Lagos.

About the Author

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