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Oshun , also spelled Osun , an orisha deity of the Yoruba people of southwestern Nigeria. Oshun is commonly called the river orisha, or goddess, in the Yoruba religion and is typically associated with water , purity, fertility , love, and sensuality. She is considered one of the most powerful of all orishas, and, like other gods, she possesses human attributes such as vanity, jealousy, and spite.
Several myths exist concerning Oshun and her significance as a Yoruba deity.
Object Details. Title: Lidded Vessel. Date: 17th–18th century. Geography: Nigeria. Culture: Yoruba peoples, Owo group. Medium: Ivory, wood or coconut shell.
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This crown (unknown date) includes beadwork on a soft woven straw form. The inside is lined with yoruba art and architecture – Yahoo Image Search Results Textiles, African Crown, Statues, Tim Hamill Close-ups available on the website.
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Reviewed by Robert Sanders, Assoc. This beginning Yoruba textbook has all of the basic components I would expect: a focus on four skills and functions ranging from greetings and descriptions to planning, shopping, food, clothing, housing, and medical attention, starting with the Comprehensiveness rating: 4 see less.
This beginning Yoruba textbook has all of the basic components I would expect: a focus on four skills and functions ranging from greetings and descriptions to planning, shopping, food, clothing, housing, and medical attention, starting with the student in the classroom and extending out to family, friends, celebrities and, in the final chapter, back to university studies. The text contains ample exercises that can be performed in class or prepared at home, and has a solid introduction to Yoruba phonetics and grammatical structures, as well as an extensive appendix of phonetics exercises focusing on tonality a particular difficulty for North American students of Yoruba with audio recordings.
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This show has been postponed from Wednesday, 22nd July Your existing tickets will be honoured for the new date, but if you are unable to make it you will then of course be entitled to a full refund. Bookers will receive an email with options to get a refund, swap to a credit voucher, change to the new date or make a donation to the venue.
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Jump to navigation. It is the iconography, however, that indicates the tunic belonged to an oba, or king. Near the shoulders and nestled beneath the crowns, pairs of animal horns, represented as red cones, are thought to be filled with materials that enable an oba to speak with authority. Inherently serial, beads have long symbolized continuity, unity, and regeneration.
This garment was painstakingly composed by a bead artist who first threaded strands of beads and then sewed them onto a cloth foundation. Numerous repairs suggest that the tunic was valued and cared for over an extended period; however, the repairs can also make dating a particular challenge. When dating Yoruba beaded textiles, the prevailing understanding among experts is that beads became larger and brighter over time.
Here, the presence around the neck of rare, locally produced jasper beads and the abundance of the tiniest seed beads signal an early creation date, likely the early twentieth century or the late nineteenth century. Yoruba artist, Nigeria: Tunic, late 19th—early 20th century.
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The name refers to the God of Israel. These four Hebrew letters are referred to as tetragram or tetragrammaton by scholars Hamilton ; Shaw The name appears more than 6 times in the Old Testament Renn The fact that the vowel signs in the tetragrammaton were not represented in the writing system, originally led to the question of what vowels should apply to it or how to pronounce it Ortiepp Most of the earlier translators of the Yoruba Bible may not have understood the original languages directly Komolafe
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While it could seem logical for subjects of identifiable British and French West African states to intermingle freely, at least, on the bases of their respective; shared colonial experiences, the established precolonial mode of interaction has ostensibly outwitted such contemporary cleavages in most instances. The specific relevance of trans-border ethnic network in constructing a tenable identity for Ejigbo-Yoruba migrants within Ivorian social space is explored.
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