Od bobnov do petja: Kako je Yoruba indijanska religija oblikovala cerkev, islamsko čaščenje Don

Professor Olusola Ajibade, a scholar of Yoruba folklore, literature, and culture based at Obafemi Awolowo University in Ile-Ife, has asserted that both Christian and Muslim worshippers in Yorubaland have unknowingly incorporated aspects of Isese, the indigenous Yoruba religion, into their religious practices. His claims were made during an interview with Yoruba Gidi TV, which was released last week but gained widespread attention on social media on Friday. Ajibade highlighted how elements of traditional Yoruba rituals, including music and dance, have found their way into modern church services and Islamic worship, despite historical opposition to these practices within the Abrahamic faiths. Ajibade pointed to the prevalence of specific dance movements and rhythms in contemporary Christian worship as evidence of this cultural overlap. He encouraged observers to attend a church service and examine the types of dances performed during praise and worship sessions. According to him, many of these movements echo traditional Yoruba dance forms that were once considered incompatible with Christian doctrine. “I urge you to visit a church today and take a look at the kinds of dances being performed,” he said. “All of these movements were previously dismissed by early Catholic missionaries who believed them to be associated with demonic forces. Today, however, if a church's praise and worship session lacks the presence of gangan drums, dundun drums, and akuba, it would seem incomplete.” In addition to dance, Ajibade noted that the practice of singing in Islamic worship has evolved significantly over time. He recalled that in his youth, Muslim prayers were primarily recitations rather than melodic expressions. However, he observed that contemporary Islamic worship increasingly features musical elements reminiscent of traditional Yoruba practices. “Did Muslims used to sing before?” he questioned. “No, they didn't. In my younger days, they only engaged in supplication. But now, if you look around, you will find that they too are incorporating elements of traditional religion without realizing it.” Ajibade further illustrated this point by citing an Islamic chant that includes the word “benbe,” which he connected to Osun, a revered river deity in Yoruba tradition. He quoted the chant: “Mo le ki asalatu leti okun. Mo le ki asalatu leti osa. Benbe anobi.” This translates approximately to, “I can say my prayer by the sea. I can say my prayer by the ocean. The prophet’s benbe.” He raised the question of whether the term “benbe” originates from the Quran or from Yoruba religious traditions, suggesting its roots lie in the latter. Additionally, Ajibade referenced a well-known Yoruba gospel song that contains a phrase he identified as a traditional designation for Oya, the Yoruba goddess of the River Niger and wind. He quoted the phrase: “‘Oba mi o. Oba nla. Eleti gborogodo.'” He explained that the expression “eleti gborogodo” specifically belongs to Oya. “The god ‘Oya’ is the one that bears ‘eleti gborogodo,’” he stated. “‘Eleti gborogodo, eleti gbaroye,’ they're all for Oya.” These terms, he argued, reflect a deep-seated connection between Yoruba spiritual beliefs and the evolving practices of both Christianity and Islam in the region.