By Augustine Agwuele
This e-book bargains 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 of a tradition, offers an ontological and epistemological interpretation of Yoruba ideals relating to dreadlocks with real-life illustrations in their remedy of an grownup male with what they time period irun were (insane person’s hairdo). in line with experiential observations in addition to socio-cultural and linguistic analyses, the booklet explores the dynamism of Yoruba worldview concerning head-hair inside modern trust platforms and discusses the various components that guarantee its continuity. It concludes with a cross-cultural comparability of the perceptions of dreadlocks, in particular among Nigerian Yoruba humans and African American Yoruba practitioners.
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This e-book bargains an interpretation of Yoruba people’s affective responses to an grownup Yoruba male with a ‘deviant’ coiffure. The paintings, which perspectives hairstyles as a kind 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 remedy of an grownup male with what they time period irun have been (insane person’s hairdo).
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Extra resources for The Symbolism and Communicative Contents of Dreadlocks in Yorubaland
2012. ” In, Development, Modernism and Modernity in Africa, ed. Augustine Agwuele, NY Routledge. 32. Harrow, Kenneth, 2013. Trash: African Cinema from Below. Indiana. Indiana University Press. 33. Beier, Ulli. 1972. ” African Arts Vol. 4, (No. 3): 22–27. 34. Lawuyi, Olatunji Bayo. 1988. ” Journal of the International African Institute. Vol. 58, No. 1: 1–13. TRIVIAL BEHAVIORS AS VALUABLE DATA 37 35. Guseh, James S. 2008. ” Journal of African Cultural Studies. Vol. 20. 2: 159–171. 36. Agwuele, Agwuele.
Trivial” has become a valuable scholastic device that uses those mundane observations with existential consequences and real day-to-day implications as starting points for the study of cultural phenomena. It is useful to make statistical approximations, but they will yield a similitude of the facts, and we will continue to know only in parts. It is not enough to mainly consider the various underlying factors or principles that are core to the organization of a phenomenon while allowing for different manifestations, although this will offer insight to the phenomenon; however, when it concerns humans who do not live a-socioculturally, then it will be important to not overlook the real-life consequences of the various manifestations of the phenomenon being examined.
The result is that the experimenter obtained surreptitiously how the use of a particular language elicited the assumptions that the hearers have internalized about that language. By knowingly wearing cornrows and dreadlocks, it was possible to obtain and gauge unexpressed sentiments and attitudes harbored by Yoruba people toward these hairstyles. The adopted approach is also empiricist to the extent that it mainly deals with actual real-life issues rather than abstractions. The focus on the behavior that we find on a daily basis seems to me to require documentation, description, and adequate explanation.