YORUBA TRADITIONAL MEDICINE BY KEHINDE

Because traditional medicine and healing practices are not as easily defined as "medicine" is in the West, some introductory information must first be presented.

The Yoruba people occupy the Southwestern area of Nigeria in what is known as Yorubaland; they live in the western area South and West of the River Niger. It is believed that the Yoruba settled in this area after migrating from the northeast around the second millennium prior the Christian Era. There are many variations on the origin of the Yoruba people, but it is generally agreed, and even supported buy evidence that they are descended from Oduduwa, a deified ancestor. Some evidence suggests that he came from Mecca, while folklore suggests that he descended from heaven. Either way, he landed in Ile-Ife.

Prior to Christian or Muslim influence, and still the center of most belief, especially that of traditional Yoruba religious beliefs are orisa (from the words "ori", meaning ‘the very Source of Being" and "se" is a verb meaning "to originate"; thus the Source-Being from which gives origin to all Beings" (Oloyoye, 13). The most prominent and regarded orisa is Olodumare (also known as Olorun). This is the head orisa. Others are: Orunmila, Ogun, Obatala, Sango, Osun, and Sanponna. In some cases such as Sango, the orisa are deified ancestors. Each orisa has its own cult and is worshipped by other individuals for many reasons. Each family lineage has associated orisa. It is claimed that there are as many as 1440 different orisa.

These orisa are prayed to, offered sacrifices and are supplicated, especially in times of distress, illness or misfortune, however all these things are done so as to appease and please the orisa and so prevent such calamity. Most Christians or Muslims who claim to not worship orisa, when in times of need, may still petition orisa in reference to their particular problems. Traditional belief firmly holds orisa as part if the Yoruba way of life. Many Christian and Muslim Yorubas still revere orisa and traditional religion and if they do not actively participate in worship, they still respect the power of the deities and make efforts not to displease them.

A few orisa and their precedence as excerpted from Simpson’s work:

Obatala- represents the idea of ritual and ethical purity

Orunmila- the oracle god

Sango- god of thunder and lightning

Osun- goddess of fertility and water

Ogun- god of war, the hunt, and all pursuits in which iron or steel is used

Ifa- god of divination

Sanponna- god of smallpox

Ibeji- god of twins

Egugun- symbolizes all dead ancestors

The Yoruba also believe in witches and witchcraft. Unlike orisa, witches are human, but it is said they transform into another form, such as a red-beaked bird, when they are performing their witchcraft. It is generally believed that most witches are women and that witchcraft may be passed on from one person to another. Witches are not necessarily evil, and they may be summoned to good effect.

A variety of ailments and problems are attributed to the work of witches including death, illness, or loss of a job. Witches can be supplicated by people to avenge or inflict wrongdoers or personal enemies, but it seems they have no specific loyalty and may be bought or appeased through sacrifices or money offerings. It is believed that witches can hear when someone is talking about them.

Today the Nigerian population exceeds 91 million people which makes it the most populated nation in Africa: one in every four Africans is thus Nigerian (Olaniyan, 4). Eighty percent of the Nigerian population lives in rural areas, and the population is increasing at 3.5 percent annually; it is one of the most quickly developing African nations.

Yoruba traditional medicine is not based around the western concept of germ theoy, rather ailment can be caused by human forces and supernatural forces, although sometimes the two forces seem to overlap or interact. Similarly, there are two classes of illnesses: external and internal. External could include obvious problems such as rashes, bruises, broken bones or cuts. Internal troubles could include afflictions like cancer, hernia, or a difficult pregnancy - generally chronicly persistant ailments or diseases.

External problems are often attributed to human force, while internal problems are attributed to supernatural forces, altough this is not the case exclusively. For example, a builder, though skilled with his tools, may crush his hand or cut his finger. Obviously it is a human source that actually did the damage, however, why should such an accident occur, especially to an experienced builder? In cases such as these, it is believed that supernatural forces at work actually caused the accident, hence the builder maims himself. Most Yorubas are wary of "accidents", and most people are superstitious to varying degrees.

Traditional Healers

There are two types of traditional healers: onisegun and babalawo. Generally, onisegun, an hebalist, is consulted for less complex, external afflictions, while the babalawo may petition the supernatural forces, in addition to prescribing herbal concoctions and suggesting other actions to appease the disturbed spirits. One who believes they are afflicted by witches, or are being punished by the orisa may consult a babalawo. This "doctor" may serve as intermediary either in summoning the supernatural forces in question or to discover what they demand and who is prompting their harmful demands. Appropriate action may then be taken by the afflicted, upon guidance of the babalawo, including wearing charms, or making sacrifices. The babalawo uses a system of divination called Ifa.

Ifa is the practice of divination where the orisa, Ifa, is consulted before any action is taken. The actual divining is done with the help of sixteen palm nuts from the Awpe-Ifa tree... Every one of these palm nuts represents sixteen subordinate powers called Odu... All are associated with parables or traditional stories with which the babalawo is supposed to be acquainted (Talbot, vol. ii, 186). There is a total of 256 Odu altogether. Simpson (73) further explains:

The first procedure, opele, may be performed daily for less important matters, but the second, complex procedure may only be performed every fifth day. Babalawo, meaning "father of the secret" from "baba o ni awo" must then interpret and prescribe medicines, charms or actions or a combination thereof in order to improve the afflicted client’s health or situation. After the cause is determined and remedy is decided, the babalawo must gather the roots, nuts, fruit, leaves, bark, animals or animal parts and necessary herbs in order create the charms, medicine or ointments. Sometimes an apprentice will aid in the collection of ingredients, gathering them from the forest and perhaps sometime buying some components at the market. These formulae have been committed to memory, and receipes differ from place to place for any given ailment.

Often incantations, drumming, dancing, singing or sacrifices accompany the creation of the medicine as it is believed that some substances will not be potent otherwise. The babalawo entices or calls on the spirits believed to inhabit everything living (or once living); these spirits are what make the medicine potent. The babalawo most likely developed after the onisegun, another type of healer, when non-magical methods failed. The babalawo is very important and he sometimes holds more power than does a chief.

Another healer is the Onisegun. He is also a traditional healer, but he does not deal deeply with the spiritual realm as the babalawo does. The onisegun is an herbalist who is very knowledgeable about medicinal herbs, plants and other substances. Generally onisegun determines the ailment from the patient’s previous medical history and symptoms rather than using divination. Often the herbalist will belong to an Herbalist’s association, complete with a certificate, usually indicating some degree of knowledge and competency, but it does not necessarily indicate any standard level of education or proficiency.

Traditional Yoruba healing practices, are, like so many other aspects of Yoruba culture, deeply entwined with traditional Yoruba religion. It is rather impossible to completely separate spiritual belief from traditional healing practices, as it is commonly held that witches, orisa and other supernatural enities may be the cause of an ailment. Because of the influence of western medicine and the introduction of hospitals, patent drugs, hypodermic injections and "germ theory"- where germs are the cause of illness rather than spirits, etc.- traditional healing practices are slowly losing their prominence in Yoruba society, especially among the young people. Still, whenever someone falls seriously ill, the onisegun and the babalawo are called upon. Slowly, traditional practices are being included in the new western medicinal ideas in Yorubaland, and the outcome is a hybrid type of healing practice.