In Yoruba culture, the concept of motherhood extends far beyond the biological definition. Mothers, known as Ìyá, hold a revered position, embodying spiritual and material authority derived from their procreative role. This matripotent principle is deeply embedded in the societal structure and is linked to a seniority system, where Ìyá are respected as being more senior to their children.
A Yoruba mother embodies strength and wisdom.
The Matripotent Ethos
Ìyá embodies what Oyěwùmí refers to as the matripotent principle. This concept reflects the spiritual and material authority of Ìyá that is derived from their procreative role. Furthermore, the matripotent ethos is linked to a seniority system, as Ìyá is revered as being more senior to their children. The lack of gender pronouns and the presence of age and seniority-based pronouns in the Yoruba language should instantly make it obvious why Ìyá is better conceptualised under the age and seniority-based hierarchal system, not a gender-based one.
Ìyá: More Than Just a Mother
Ìyá is often translated as the Yoruba word for mother; however, these are not the same. The spiritual powers of mothers are symbolised by various Yoruba systems that exist today, such as the Gèlèdé festival, which celebrates the power of older women, àwon iyá wa (our mothers). Public motherhood is where Ìyás no longer function as wives, but are devoted to their children, this often extends beyond the household and into the community. Much of this public power is used to influence the decisions on Ọbas (rulers), marshalling on behalf of the community, managing conflict in the town and overseeing public affairs, such as market trade.
When a child is born, so is an Ìyá. An aboyún (pregnant person) exists in a precarious position between the world of the unborn and the living. When we say “ìkúnlẹ̀ abiyamọ” (the kneeling of an Ìyá in the pains of labour), it’s not a mere saying or figure of speech. This historically preferred position of childbirth is an act of reverence to solicit support from the orisas on the journey of bringing life into the world. During childbirth, the Ìyá exists at the intersection between the realm of the unborn and the physical world. It is a dangerous position and should not be taken lightly. For this reason, the Ìyá is blessed with mystical resources to martial on their children’s behalf. No one knows you like your Ìyá because your Ìyá is present at your creation.
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The Family Structure
The Yoruba cherish family tiers so much. In a large compound (a round structure with a court yard at the center) live a community based live. The compound is headed by the baale or head of the family. The extended family consists of as many nuclear families as they can have within the compound. It is a structure higher than the nuclear.
The extended family is headed not by just anyone in the extended family but he is the oldest. The baale is the representative of the entire extended family in the village or town council. He makes sure that the family deities are worshipped as at when due, the family tradition and knowledge, the family ground or oju-oori of his predecessors are well taken care of and settles scores and disputes that may arise.
The oldest woman in the family is usually the oldest amongst the women folks. She co-ordinates the cooking and serving of food, apportions duties to other women within the family and oversees the day-to-day running of the agbo-ile. She is usually the 'manager' within the nuclear family and administrator of the household economy. Someone’s business is everybody’s business in the extended family.
Marriage and Family Relationships
Marriage is a family affair in Yoruba land. Traditionally and contemporarily, the practice of polygamy is acceptable among the Yoruba people. The practice of polygamy allows men to marry more than one woman, as many wives as their financial capacity can allow. It is a welcome development and measured based on the number of wives and children he has.
Wives in a polygamous marriage are expected to live harmoniously within the same compound. They behave as sisters and respect their first wife or iyaale, who is usually the most powerful. The iyaale has the right to punish each wife, deny her room for a certain period or by other forms of punishment and she takes charge of other younger wives in their absence.
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The nuclear family consists of the mother or mama/Iya and the children or omo. Among the Yoruba, men can marry more than one wife. The man provides for all their needs, and especially the children. When the children are mature enough to have their own separate portion of land, they live independent lives but within the same compound or are married out into other families.
Highlighted familial relationships are along blood lines. The family that is of the same father and mother is regarded as egbon or senior, and their usage shows family relationships. The family that is junior to someone is regarded as aburo or junior. The Yoruba society is customarily patrilineal and patrilocal in nature.
Violence Against Women: A Complex Issue
Policies that discourage violence against women and girls abound in Nigeria but have not been effectively implemented. Recorded history, recent events and happenings have shown that Nigerians still experience the occurrence of the most prevalent yet relatively hidden and ignored form of violence against women and girls. Findings from social research have shown that violence against women and girls is present in every ethnic group, cutting across boundaries of culture, class, education, income and age.
However, significant percentage of all the social research findings, write ups and activities of the feminists in Nigeria identify male-induced violence as central to the perpetuation of women’s oppression, thereby downplaying the incessant strained relationships existing between wives and mother-in-laws in Nigeria and therefore are yet to offer concrete and enduring explanations to the ever present violence between wives and their mothers-in-law.
To reduce or contain this problem, it is suggested that both parties needed to be educated on how to play their different roles with the son or the husband as the case may be without resulting to violence. Customarily, among Yoruba people of southwest of Nigeria, a wife according to tradition is married to all extended family members (not only to her husband according to western culture, although her sexual obligation is restricted to her husband alone). Hence, marriage is regarded as union between families of the bride and the groom, rather than just an activity between a man and a woman (The intending couple).
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Yemoja: The Mother of All Orishas
In the pantheon of Yoruba Orishas, Yemaya stands as a revered and maternal figure, embodying the vastness and nurturing qualities of the ocean. Yemaya is associated with the sea, symbolizing both its creative and destructive aspects. As the mother of all Orishas, Yemaya is revered for her maternal qualities. She is seen as the protector of children, embodying the archetype of the caring and nurturing mother who provides comfort and guidance.
The worship of this fertility goddess included several propitiations in which feast of various foods such as the eating of new yam often coincided with the festival. Three days of singing and dancing was then followed with the high-point of the occasion in which "Yemoja" statue is carried from Popo Yemoja to the Olubadan's palace and Oja-Oba in great procession of much splendor. Shouts of "Iya O" often rent the air as jubilant celebrants dance and shout in eulogy of mother of all.
Yemoja, the mother of all Orishas, is revered for her maternal qualities.
Oshun: Goddess of the Living Cool Waters
Oshun is characteristically referred to as the goddess of the living cool waters, "Iya Olomi ero tutu." She is revered far and near for her beauty and benevolence. She is the paragon of excellence and beauty in the pantheon of Yoruba gods and goddesses. Oshun has been linked with the direct line of transcendental procreation. She is the mother of the city of Oshogbo and all her inhabitants, humans, animals, and all the vegetal continuum in her environment.
Iya-Mapo: Protectress of Women's Crafts
Iya Mapo is the protectress of all women's crafts, trades and professions. She invokes the totemic semblance of Iyalode, Iyemowo and Nana Buukun attributes. She is known in Yoruba culture as the inventor of pottery. Iya-Mapo is often depicted in art as possessing multi-various or dimensional hands due to her versatility in art and craft.
As Nigeria moves on from traditional development to a modernistic one, her inhabitants are beset with multidimensional problems. Women that have long been neglected are now coming forcefully into the forefront of national development in different governmental projects both state and national. The goddess of trade "Iya Mapo" has finally come out in full force with all her creative genius to back women's progress.
Yoruba People... the role of women in the society.
In recent years there has been a resurgence of interest among young women in crafts such as weaving, dyeing, pottery and batik design. The benevolence of Yemoja and Oshun continue to gain prominence with that of Iya-Mapo to uplift women to a higher social level with their men counterparts.
Conclusion
The role of mothers in Yoruba culture is multifaceted and deeply ingrained in the societal fabric. From the matripotent ethos to the veneration of goddesses like Yemaya and Oshun, mothers are seen as life-givers, protectors, and spiritual guides. Understanding this profound respect for motherhood provides valuable insights into the values and traditions of the Yoruba people.
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