By Augustine Agwuele
This publication deals an interpretation of Yoruba people’s affective responses to an grownup Yoruba male with a ‘deviant’ coiffure. The paintings, which perspectives hairstyles as a sort of symbolic communicative sign that encodes messages which are perceived and interpreted inside a tradition, offers an ontological and epistemological interpretation of Yoruba ideals concerning dreadlocks with real-life illustrations in their therapy of an grownup male with what they time period irun were (insane person’s hairdo). in response to experiential observations in addition to socio-cultural and linguistic analyses, the e-book explores the dynamism of Yoruba worldview relating to head-hair inside of modern trust platforms and discusses many of the elements that guarantee its continuity. It concludes with a cross-cultural comparability of the perceptions of dreadlocks, particularly among Nigerian Yoruba humans and African American Yoruba practitioners.
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Additional info for The Symbolism and Communicative Contents of Dreadlocks in Yorubaland
Sample text
The Yoruba responses to cornrows and dreadlocks that are documented in this work point to a cohesive worldview that is both embedded and internalized. It will be shown that the custom governing the interpretation of certain objects is an African ontological perspective that makes a separation between realms of existence. This separation is not unique to Africa; indeed, when the customary grabs hold of the mind, it rarely lets go. In this sense, both Africans and non-Africans alike are steeped in traditional thought and valuation patterns in their daily 34 A.
22. The exception will be cases like the political and spiritual projections of power as was exhibited by Emperor Haile Selaise of Ethiopia, the conquering lion of the tribe of Judah, for whom keeping a lion is not only part of the royal personae, but an aspect of its essence. There are also rumors of those who keep pets to whom they fed their political opponents; if these are true, then the reasons for them are still different. 23. ” 24. See Agwuele, Augustine. 2014. “Repertoire of Yoruba hand and facial Gestures” Gesture, 14 (1): 1–17.
They are part of the communicative repertoire of a people that meaningfully convey messages, the imports of which become clear when placed in their social factors and cultural contexts. This will be illustrated for Yoruba people. Nothing compels the writing of this book or the explication of the sentiments expressed earlier other than the interest of a scholar in cultural dynamics. Additionally, I and my dreadlocks have lived for a long time now with the expressions of negative feelings toward my person and have contended with occasional dangerous behavioral responses from people of my own socialization.