Johnson Akínrìnadé Okùnadé

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  • YANOMAMI TRIBE: WHERE THEY EAT ASHES OF THE DEAD

    YANOMAMI TRIBE: WHERE THEY EAT ASHES OF THE DEAD

    The Yanomami are an indigenous tribe (also called Yanamamo, Yanomam, and Sanuma) made up of four subdivisions of Indians who live in the tropical rainforest of Southern Venezuela and Northern Brazil. Each subdivision has its own language. They include the Sanema who live in the Northern Sector, the Ninam who live in the southeastern sector, the Yanomam who live in the southeastern part and the Yanomamo who live in the southwestern part of the Yanomami area.

    The Yanomami depend on the rain forest; they use “slash-and-burn” horticulture, grow bananas, gather fruit, and hunt animals and fish. Yanomami frequently move to avoid areas that become overused, a practice known as shifting cultivation when the soil becomes exhausted.

    The Yanomami are known as hunters, fishers, and horticulturists. The women cultivate plantains and cassava in gardens as their main crops. Men do the heavy work of clearing areas of forest for the gardens. Another food source for the Yanomami is grubs. The practice of felling palms to facilitate the growth of grubs was the Yanomami’s closest approach to cultivation. The traditional Yanomami diet is very low in salt. Their blood pressure is characteristically among the lowest of any demographic group. For this reason, the Yanomami have been the subject of studies seeking to link hypertension to sodium consumption.

    Today about 95% of the Yanomami live deep within the Amazon forest as compared to the 5% who live along the major rivers.

    Compared to the “forest people,” the “river people” are much more sedentary and subsist by fishing and trading goods such as canoes and hooks with other villages. The “forest people” are horticulturists as well as hunters and gathers. They will spend up to two hours of their day “garden farming” which is quite a labor intensive process. Some of the crops grown include sweet potatoes, bananas, sugar cane and tobacco. However, as horticulturists the Yanomami do not get sufficient protein from their crops. Therefore, the Yanomami will spend as much as 60% of their time trekking.

    YANOMAMI MYTH: THE ORIGIN OF EATING THE DEAD

    Poreími was a talented, generous Yanomami with a magnificent intelligence. He is the one who gave the Indians stone axe blades. All the stone axe blades that are found at ancient sites are from Poreími. At that time, there was a terrible scarcity of food in the world and the Yanomami had to eat meat raw, as they did not possess fire yet. At that time, Poreími went to the jungle and built a magnificent house to live in with his wife Poreímiyoma.
    One day some Indians came to visit them, and as a gift, they left different kinds of plantains, including a very large variety called “pareamu”. That is what the one they were presented with is called. Later, Poreími received another visit from Wayaromi, who as a present left “wabu”, a fruit that is eaten when better foods are in short supply. As ‘wabu” is poisonous in its natural state, Wayaromiriwa (the spirit of Wayaromi) showed Poreími how it should be prepared, cutting it into small slices with a tortoise shell.
    Then Wayaromi turned himself into a bird.


    Later, some other Yanomami arrived at Poreími’s house. Not with presents this time, but with… empty stomachs. They brought with them a frightful hunger. Poreími, moved by their plight, gave them abundant food to eat and on saying goodbye gave them several kinds of plantains, urging them to plant many, especially the “pareamu”. He also gave them the “wabu”.
    The vistors then returned to their village. In their gardens they planted many plantains, harvested them in great quantities and since then have not suffered hunger any more. Grateful for the precious presents they had received they sent a delegation to pass on their thanks to Poreími.
    Arriving at his house they found him very upset: his son had died. At that time the Yanomami used to bury their dead. Poreími told his guests how he had carried out his son’s funeral: he had burnt the body, collected the bones, ground them to ash and eaten the ashes in a soup of “pareamu” plantains.
    When he said goodbye, he urged them to do the same with their own dead. Since then, the Yanomami no longer bury the dead but burn them and consume their ashes mixed with plantain soup.

     THEY EAT YOUR ASH TO SAVE YOUR SOUL – YANOMAMI DEATH CULTURE

    Unless we are talking about bizarre rituals we are not able to accept and to understand. But, we are still interested to find out more about the controversial moments of one society and its own taboo practice. We are simply addicted to open the covered stories and to smell the burning of the human’s innocence for the sake of primitive and animal fears.

    The cultural and religious conviction of the Yanomami rests on the belief that the soul needs to be protected after death, a belief that appeared in European antiquity as well. The soul could enter another life form. Due to this, the Yanomami do not hunt special kinds of birds, which are seen as a possible container for the souls of dead tribe members. Following the religious beliefs of the Indians, the soul is only able to achieve a full salvation if the dead body is burnt after death and if the ash is eaten up by the family and the relatives of the dead person. So, in contrast to the funeral rites which are practiced all around the world, the Yanomami do not bury the corpses. In a ceremony the dead body is burned down and the remaining ash and bones are collected by the remaining relatives. During this ceremony, they cry and sing sad songs, while their faces and bodies are blackened by grime. After the burning, the bones are crumbled and, together with the ash, the remains are put into some kind of pot, where they are kept until the second part of the funeral ceremony. Between these two phases there could be a long time span, because the Yanomami delay the second step until there is a festivity. As a part of this festivity, bananas, which comprise the most common dishes of the Indians, are cooked and the resultant banana mush will be mixed with the ash and bone of the dead tribe member. Then, all of the relatives gather to eat up the mush. The reason for that is the religious belief. The soul of the former tribe member is absorbed by the tribe again and freed by this procedure to be ready for salvation. If this ceremony was not carried out, the soul of the Indian would not be able to be freed and would be damned to remain in the world between life and death. As a consequence of this religious belief, the Yanomami care for their dead tribe members in a special way.

    In times of war, the most humiliating and dangerous situation appears if a tribe member is killed in the forest and the others are not able to locate his corpse. This would be a burden for the remaining relatives as well, because they would not be able to save the soul of their loved one. In view of this fact, it does not seem strange that enemies threaten each other with remarks of not eating up their adversaries. This is a really dangerous threat, because the souls of the Yanomami warriors would become lost, caught in the world between life and death. This religious belief of an unsaved soul seems to be comparable to the catholic belief in purgatory, where Christians who have committed suicide are captured until they have served a sentence for their sins. In contrast to this Christian point of view, the Yanomami have no chance to get saved by a higher power. Only the ceremony of ash eating can save their soul. If one takes into consideration the fact that the Indians are not even willing to speak their real names in public because of the fear of losing their souls, one will understand that the meaning and importance of the soul forms the centre of the Yanomamis’ religious thoughts and beliefs. Even the sporadic contact with white settlers and gold-seekers and the fact that many Indians died as a consequence of the diseases the encounter with modern civilisation brought them did not make them change this strong belief in the irreplaceable importance of this death ceremony, which had been misunderstood by the first settlers who met the Indians as some weird kind of cannibalism. Only the more thorough research of anthropologists could explain this ritual and make this unknown exotic custom known, as well as understandable, for the common settlers, who lived on the boarders of the Yanomami territory. As a consequence, we are able to better understand the reasons for this uncommon ritual of ash eating and with a better insight into the daily life of the now well-known Indians, they have lost their horror. They are just small Indians, semi-nomadic hunters, who eat the ash of their dead comrades to render a service to these former members of their own community. Furthermore, the story of the Yanomami and their death ceremonies show us that religious misunderstandings could have hazardous consequences in relationships between people. Sometimes, it seems to be advisable to find out the reasons for religious practices and beliefs instead of establishing immediate and fast prejudices. It is better to learn about the cultural aspects of a new, and at first unfamiliar, environment. This would save people from conflicts over religion all around the globe. Who, for example, would have thought that some Indians in the rain forest were saving the souls of their dead loved ones by eating up their ashes and bones?

    THE YANOMAMI TRIBE TODAY

    Since most outsiders have invaded the Amazon via the large rivers, the Yanomami have been able to live in isolation until very recently. Because of this they have been able to retain their culture and their identity which many Indians of the Amazon have lost. Men usually make up the hunters and the women the gathers. Men will go on long distant hunts that may last up to a week. The fact that just about all of the Yanomami live deep within the forest has been quite significant for their survival.

    In Yanomami society, marriage ceremonies are almost non-existent and are not celebrated in any way. Polygamous marriages are common, meaning husbands can have many wives. A girl can be promised to a man at an age as young as five or six, however cannot officially be married off until after her first menstrual period.

    After a Yanomami girl receives her first menstrual period, she is literally handed off by one of her parents to another man, usually a relative. Cross-cousin marriages, which are marriages between the girl and the son of a maternal uncle or paternal aunt, are the most common form of marriage. Most prefer to marry within that Yanomamo tribe, for fear of violent breakouts between different tribes. The female goes to live with her spouse, and must perform the chores and duties she previously did for her mother.

    Violence and abuse between couples in Yanomami culture is very common, and if a woman feels she can no longer bear to live with her husband, she may flee to live with her brothers.

    Polygamy is commonly practiced in Yanomami culture, and women are expected to accept this. The elder wife in a marriage usually has precedence over the others, and can act as a boss or a superior over the other wives. She usually no longer has sexual relations with her husband, however she can give the most unpleasant chores to the wife she chooses. The husband is not supposed to show favorites, due to jealousy between the wives.

    What is your say about this culture? DROP A COMMENT BELOW!

    REFERENCES

    1. Yanomami Death Culture by Dr. Frank Jacob
    2. http://venezuelanindian.blogspot.com
    3. https://sarahmaxresearch.wordpress.com
    4. www.jointhegoodproject.com
    5. google.com

    By Johnson Okunade

    ©️ My Woven Words 2018


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  • THE ETHIOPIAN SURI: WHERE A MAN MUST FIGHT TO WIN HIS WIFE

    THE ETHIOPIAN SURI: WHERE A MAN MUST FIGHT TO WIN HIS WIFE

    What
    is the best way to find a wife? There are a lot of variants. But one of the
    most unusual is a naked fighting ritual in Ethiopia.
    That’s one way to find a wife! Imagine the
    tribesmen in Southern Ethiopia taking part in the dangerous naked fighting
    ritual.
    Members of the Suri tribe are involved in the
    ‘Donga,’ or naked stick fighting ritual to impress a mate.
    It is very dangerous for fighters wearing little
    or no clothing or protection. The naked fighting can result in bloodshed – and
    even death.
    The tribe’s way of life is under threat with new
    pressures on the Omo river, especially following the completion of the Gibe III
    dam – Africa’s third largest hydroelectric plants.

    SURI LIFESTYLE
    Suri villages range between 40 and 2,500 people.
    Village decisions are made by an assembly of the men, though women make their
    views known in advance of the debates. Village discussions are led by elders
    and the komoru – a ritual chief. The korumus all come from the same clan and
    are chosen by consensus.
    Each household is run by a woman. The women have
    their own fields and dispose of the proceeds as they wish. Money they make from
    selling beer and grain can be used to buy goats, which they then trade for
    cattle.
    The men of the village are divided by ‘age-set’:
    children, young men (tegay), junior elders (rora) and senior elders (bara).
    Each set has its role. Children start helping with the cattle when they’re
    about eight years old. The tegay age-set are unmarried and not yet known as
    warriors. They do the herding and earn the right to become young elders by
    their stick fighting and care of the cattle. Initiation ceremonies for those
    moving into the next age-set only happen every 20 or 30 years. The initiation
    ritual for the group becoming rora is particularly violent; the candidates are
    insulted by the elders, given menial tasks, starved and sometimes even whipped
    until they bleed.
    Cattle are enormously important to the Suri. They
    bring status; when two Suri meet they’ll ask each other how many cows they
    have. Cows are a store of wealth to be traded, and a source of milk and blood.
    Bleeding a cow is more efficient than slaughtering it for meat, and blood can
    be drawn during the dry season when there’s less milk. An animal can be bled
    once a month, from the jugular.
    The animals aren’t generally sold or killed for
    meat, though they are slaughtered for certain ceremonies. They are treated with
    reverence. Fires are lit to keep them warm and to protect against insect bites,
    they are covered with ash. Every boy is given a young bull to look after, and
    his friends call him the name of his bull. The Suri sing songs in praise of
    their cattle, and mourn them when they die.
    The average man owns between 30 and 40 cows. In
    order to marry, he needs about 60 cows to give to his wife’s family. Suri men
    will fight to the death to protect their herd, and some risk their lives to
    steal from other tribes.
    As well as cattle, the Suri trade. In the 1980s
    they smuggled automatic weapons from Sudan.
    These days, the Suri are used to tourists visiting
    their villages but they have a very low opinion of their behaviour. It’s
    offensive, for instance, that people take pictures without asking permission
    and the Suri insist on being paid a fee. ‘They must be people who don’t know
    how to behave,’ one Suri told an anthropologist. ‘Do they want us to be their
    children, or what? This photography business comes from your country. Give us a
    car and we’ll go and take pictures of you.’
    The Suri have some extremely painful rituals,
    including lip plates, scarification and dangerous stickfighting. Some
    anthropologists see these as a kind of controlled violence to get young Suris
    used to feeling pain and seeing blood. These are, after all, people who live in
    a volatile, hostile world, under constant threat from their enemies around them.
    No one knows why lip plates were first used. One
    theory goes that it was meant to discourage slavers from taking the women. It’s
    undoubtedly painful. Once a girl reaches a certain age, her lower incisors are
    knocked out and her bottom lip is pierced and stretched until it can hold the
    clay plate.
    ‘We get a stick and make a hole’, explains
    Nabala, the wife of Bruce’s host. ‘Then we gradually make the hole bigger….
    My lip was cut a long time ago. My brothers and father made me get it done.
    Without a lip plate I wouldn’t get married, and they’d get no cattle. My lip is
    big, Dongaley’s is smaller. My lip plate is worth 60 cattle. Hers is worth 40.’
    A few girls are beginning to refuse to have a lip plate.
    As well as lip plates, the girls of the village
    mark their bodies permanently by scarification. The skin is lifted with a thorn
    then sliced with a razor blade, leaving a flap of skin which will eventually
    scar. The men, meanwhile, scar their bodies to show they’ve killed someone from
    an enemy tribe. There are particular meanings assigned to these scars. One
    group, for instance, cuts a horseshoe shape on their right arm to indicate
    they’ve killed a man, and on their left if for a woman.
    When it comes to religious beliefs, the Suri have
    a sky god, Tuma, an abstract divine force. There is no real veneration of the
    earth or earth spirits.
    THE STICK FIGHT COMPETITION (DONGA/ZAGNE)


    A sport and ritual the Suri take extremely
    seriously is stick fighting. It’s said to be one of the fiercest competitions
    on the entire African continent. Here among Ethiopia’s Surma   tribe,
    the Donga, Stick Fight takes place in the name of love in most cases, stick fighting is
    done so young men can prove their masculinity and to find wives. It is a way
    for young men to prove themselves to the young women. This ritual is called
    Donga or Zagne. Donga is both the name of the sport and the stick they use for
    the fight. Stick fight is central in Suri culture. In most cases, stick fight
    is a way for warriors to find girlfriends, it can also be a way to settle
    conflicts. On these occasion men show their courage, their virility and their
    resistance to pain, to the young women.
    The fights are held between Suri villages, and
    begin with 20 to 30 people on each side, and can end up with hundreds of
    warriors involved. Suri are famous for stick fighting, but they are not the
    only ones to respect such a custom, as the neighbor tribe, the Mursi were also
    practicing these traditional fights. But Nowadays because of unknown reason the
    Mursi stop the tradition of stick fight.
    The day before the Zagnei, fighters have to pure
    themselves. They do it by drinking a special preparation, called Dokai, which
    is made of the bark of a special tree, which is   mixed with water.
    After taking it, warriors make themselves vomiting the drink. The water is
    supposed to bring with it many of the body’s impurities. After this ritual they
    don’t eat until the following morning. Warriors walk kilometers to come
    fighting at Zagnei, which takes place in a clearing. They stop when crossing a
    river in order to wash themselves, before decorating their bodies for the fight.
    Some years ago the Ethiopian Federal government
    tried to ban most of the ‘harmful customs’ all over the country in different
    tribal people, such as cattle-raiding, lip plates and stick-fighting in Surma,
    but effort ended without any result.
    They decorate themselves by sliding the fingers
    full of clay on the warrior’s bodies. This dressing up and decoration is meant
    to show their beauty and virility and thus catch the women’s attention. The
    phallic shape ending the sticks contributes to that virile demonstration.
    Fighters arrive on the Donga field all together,
    carrying the strongest man, dancing and singing. Some fighters wear colorful
    headdresses sometimes with feathers on it, and also knee-protectors. But most
    of them use no protection at all and fight completely naked in order to show
    their bravery. They also wear strings of decorative colored beads around their
    necks given by the girls and waist, but their genitals are most of the time
    uncovered and they are barefoot.
    All of them get a chance to fight one on one,
    against someone from the other side. In the beginning each fighter looks for an
    opponent of the same stature, and exchanges a few held back blows with him in
    order to test him. If both fighters feel they have found a match, they suddenly
    throw themselves into the fight, hitting ferocious fast strokes with their
    sticks. If one of the warriors knocked out or puts paid to his opponent, he
    immediately declares himself the winner. Zagne consists in qualifying rounds,
    each winner fighting the winner of a previous fight, until two finalists are
    left.
    It is strictly forbidden to hit a man when he is
    down on the ground. During these fighting competition, there are referees
    present to make sure all rules are being followed. Many stick fights end within
    the first couple of hits. Nevertheless, the fights are really violent, and it
    is quite usual to see men bleeding. Stick fighting has proven to be dangerous
    because people have died from being hit in the stomach. Losing an eye or a leg
    during the fight is quite common, although it is strictly forbidden for a
    fighter to kill his opponent, and if a fighter gets killed during the fight,
    his opponent and all his family are banned from the village for life.
    CONCLUSION
    For the other locals, especially teenagers, Zagne
    is a great outing. Girls watch the fights, but it is also the occasion to check
    out the men, and to meet in order to chat or even gossip.
    At the end of the fights, the winners point their
    phallic sticks in direction of the girls they want to date with, if the girl
    put a necklace around the stick, it means she is willing to date the champions.
    Warriors are seen participating in the ‘Donga,’
    or naked stick fight, which has traditionally been a way men impress women and
    find a wife.
    They fight with little or no clothing, and the violent
    clashes sometimes result in death.
    The clashes are usually between two villages,
    with fighters taking it in turns to face each other.
    Large crowds gather to watch as the Ethiopian
    naked fighting.
    They are usually held after the rains, and there
    are often 20 to 30 fighters on each side, with tribesmen taking it in turns to
    fight one-on-one.
    Referees enforce a code of conduct – it is
    against the rules to hit someone while they are on the floor.
     References:
    BBC Africa
    answersafrica.com
    By
    Johnson Okunade
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  • AN INTERVIEW WITH HRM OBA PROFESSOR AKINOLA JOHN AKINTOLA

    AN INTERVIEW WITH HRM OBA PROFESSOR AKINOLA JOHN AKINTOLA

    His Royal Majesty, Oba(Prof.) Akinola John Akintola, the Alapa of Okin-Apa is an energetic, humble, free and approachable king, he graciously hosted Adigun Oluwaseyi, Hannah Akanbi and Okunade Johnson Ade in his residence in Ogbomoso, Hannah Akanbi did a great job in interviewing the Professor of Entomology and at the same king of Okin-Apa kingdom

    Can we meet you, sir?
    My name is Oba Professor Akinola John Akintola, Fagbodun Olumomi(III), Alapa of Okin-Apa.

    Please can you tell us your academic background?
    I did my first degree in University of Ilorin, I studied Botany. I did my masters in University of Ilorin also, I studied crop production, and specialized in Entomology (study of insects). For my Ph.D., I did Zoology and specialized in Entomology too. Then I traveled to India for TWAS (Third World Academy of Science) fellowship, I did molecular studies there. And to the glory of God, I’ve risen to the position of a professor since 2013 in Ladoke Akintola University of Technology(LAUTECH) Ogbomoso.

    Since when have you been lecturing?
    I’ve been a lecturer since 1990, that is about 27 years ago.
    Do you still Lecture?
    Yes

    How do you balance being a professor in a university with ruling Okin-Apa kingdom?
    I have passion for academics, I’ve been lecturing since 1990. In fact, I have a personal lab, I collected grant to equip my personal lab, I have masters and Ph.D. students in my lab. For me to balance ruling Okin-Apa with lecturing, I restricted myself to higher classes only. When going to class, I don’t put on ostentatious beads. The goal is to impact lives so as a lecturer and as a king, I maximize my time and do my responsibilities in both fields. Although it takes extra effort, I balance both.

    Do you still study hard and perform researches like before?
    Yes! It’s in my blood, I love academics. In fact, I have research I’m working on so I still read, I still write articles for publication. I’m currently supervising final year students that are writing their projects

    With what name does your student address you?
    They call me Kabiyesi

    How do you relate with your students?
    The relationship is very cordial. I’m very free and open to my students. I make my class very lively so that the students won’t be afraid. When there is fear, the level of comprehension will be low. So I make sure my class is full of fun.
    What challenges do you face as a professor and king?
    I can’t dress anyhow since I have to promote culture as a traditional ruler, I’m now very busy and I don’t really have time to go out and have fun with my friends like before becoming a king.
    Before becoming a king, have you ever served as a leader before?
    Yes!  I’ve served as head of department, I’ve served as Dean of student affairs, I’ve served as ASUU chairman in LAUTECH and presently I’m the director of SIWES.

    Why did a learned professor like you agree to be a traditional ruler?
    It is a call to serve and a call to service. The people trust me, that is why I was invited to come and rule. The fact that I’m a professor shouldn’t stop me from contributing to the development of my community. You will see the best answer to this question when we get to Okin.
    His Royal Highness
    Oba Professor Akinola John Akintola
    Fagbodun Olumomi (III)
    Alapa of Okin-Apa

    Have you ever been into politics?
    No

    Do you have interest in politics?
    No, I don’t

    Why don’t you have interest in politics?
    (smiles) Instead of using my money to campaign I prefer helping people directly and God has been assisting me even before I became a king. Maybe it’s my temperament, I just don’t just like politics. Even if I like politics, I can’t be a politician now, a king concurs with whoever is in power.

    Kabiyesi is there any ancestral event or festival in Okin-Apa?
    Yes, we have a masquerade in our family “Egun Ori Tira” the masquerade sits on air.

    Do you join them during the worship of the masquerade?
    Yes! Normally I’m a Christian, but it is expected of me to participate in any religions festivities that is happening in my kingdom. I might not be the one doing it directly but anything I approve as a king; I’m also doing it. There is nothing wrong in joining them during these events, they are my people, that is the way it has been before I was given birth to, I have to honour traditions as a traditional ruler. If the clerics come to my palace for prayers, I have to appreciate and tolerate them, I can’t chase them away, it is expected of me to join them. A king embraces every religion

    What can you tell us about the controversial Okin University that everyone is talking about?
    Okin University is a reality. I was part of the pioneer committee. Engineer Mufutau Salawu is the promoter of the university, one of the motives behind Okin University is that Engineer Mufutau Salawu Wants Okin-Apa to appear on world map. Engineer Mufutau Salawu, myself, Professor Ojediran who is currently the vice chancellor of Bells University, Professor Ibijuwa, et al are into this together and we all went to NUC for the initial approval. So it’s true and I can tell you that Okin University is a reality. The university will stretch across about 300 hectares of land in Okin-Apa. Apart from Okin University, I allocated hectares of land for the construction of International school for the physically challenged, the one of its kind in the whole of West Africa.

    What will you like to tell young people that look up to you?
    There are lots of opportunities for this generation, unfortunately they are not maximizing it. When we were in the university, we had to travel to other universities across the nation when we wanted to write our project. But now, internet makes everything easy. But instead of students to face their book, it is Facebook they are facing. Anybody can make it in life, you just have to be consistently hardworking.

    Read Also: THE HISTORY OF OKIN-APA BY HRM OBA PROFESSOR AKINOLA AKINTOLA


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