




































AQUINO VOLUME 2 ISSUE 2 DECEMBER 2022 FOR PDF


64

Abstract

Culture defines the peculiarities of a people. It consists of a people's total way of life as 
embedded and expressed in their worldview, political organizations, social interactions, 
religious beliefs and practices. This explains the reason for the claim that culture is 
complex. It is therefore dynamic in nature. The dynamics of culture reveal that it is not 
static; it changes as human development and interactions occur. Human interactions 
across different cultures are the basis for cultural interaction. Evidently, cultural 
interactions affect the totality of a people's way of life. This is also the case in Yorùbá 
culture. Descriptive method will be used to describe how Ifa divination has enhance the 
symbolic role among the Yoruba. A historical analysis revealed that various sectors such 
as epistemic activities, religion, political organizations and so on in the Yorùbá modern 
society have been gravelly affected by cultural interaction. This is identified as the effect 
of uncritical openness and delusion of priding imported models of human cultural 
orientations as superior to what is indigenous. It is argued that such tendency has 
resulted in a structural disconnect between Yorùbá traditional and modern episteme, and 
consequently renders any meaningful advancement difficult. It is therefore imperative 
that Yorùbá episteme as it is been construed, be reconstructed and given a place of 
importance. This will necessarily include the consciousness of the fact that the 
epistemological basis of Yorùbá tradition as embedded in Ifa Corpus is the guiding 
principle of every sector of Yorùbá tradition. This will be a panacea for the plethora of 
issues that confront the contemporary Yorùbá.

Keywords: Culture; Cultural interaction; Episteme; Ifa Corpus; Structural Disconnect

Introduction

The reality of contemporary Yorùbá is that he is a product of a hybrid culture. The 
strive to fully acquire what is imported from the foreign cultures has left him to be 
disconnected from what is authentically African, carrying out daily concerns with little or 
no consideration of what is traditional to his cultural heritage. In certain instance, the 
contemporary Yorùbá live in the delusion that what is African is necessarily inferior to 

CULTURAL INTERACTION AND YORÙBÁ TRADITIONAL EPISTEME

Fabidun Francis Kayode
Department of Philosophy

St. Albert the Great Major Seminary, Idowu-Offonran, 
Abeokuta, Ogun Sate. Nigeria

&
Bade-Afuye Toyin Beatrice

Department of Theatre and Media Arts
Ekiti State University,

Ado-Ekiti

 



65

what is Western. This has led to a strife to fully acquire all that is Western, characterized 
by continuous foreign importation of cultural practices. Consequently, this practice has 
resulted in a disconnection from what is authentically African on the one hand, and 
unconscious synthetic and syncretic outlook and conception of reality. This tendency, 
which is an aftermath of the European imperialism and colonization, is evident in all 
spheres of life. In religion, for instance, there are Yorùbá who abhor what is traditional on 
the ground that traditional religion is fetish and 'does not lead anyone to the light'.  
However, this does not suggest that those who harbor such opinion are not ignorant of the 
doctrines of the foreign religions. Hence, this paper attempts to analyze the causes and 
consequences of such self-misconception particularly in the aspect of religion. It strongly 
argues that a proper appreciation of African religion and its pure elements would lead to 
an improved moral standard among the people and the reduction of immoral acts in every 
sphere of the continent. However, conscious of the true picture of the 21st century 
experience of Africans as deeply involved in western tradition, the paper canvasses for a 
reconstructive complementarity of epistemics, a sincere mutual respect for the values 
entrenched in both Western belief and African religious worldview as grounded in Yorùbá 
traditional episteme.  

Culture

Culture is popularly defined as the totality of a people's way of life. The definition 
indicates the centrality of culture in understanding of the peculiarities that distinguish a 
group of people of common descent from another. Culture is the unique characteristic of a 
social group; the values and norms shared by its members set it apart from other social 
groups and is influenced by conscious beliefs. When talking of culture, the focus is 
basically on the collectivity of persons within a group than particular persons. Hence, 
culture refers to a society and its way of life. The society's way of life finds expression in 
her members who are carriers of their cultural heritage. Due to the emphasis it places on 
collective values, culture is defined as a set of values and beliefs, or a cluster of learned 
behaviours that are shared people in a particular society, giving them a sense of 
belongingness and identity. 

As a matter of interest to different fields of study, 'culture' is a multidimensional 
concept that has surfaced in several disciplines and studies such as sociology, psychology, 
political sciences, religion, anthropology, business and cross-cultural studies. Each of 
these disciplines focuses on culture from the perspective or interest geared towards the 
understanding of humans and the society. This is an indication that culture is a viable tool 
for understanding man and the society. Simply, “culture is the entirety of what is passed 
down by humans except its biology: language and technology, laws and customs, beliefs 
and moral standards (Peil, 1977). 

Edward Tylor defines “culture as that complex whole which includes knowledge, 
belief, art, morals, law, customs, and any other capabilities and habits acquired... as a 
member of society” (Tylor 1871, 1). It covers activities of a people in a society. Without 
negligence of the immaterial aspect of culture, it is evident that individuals within a group 
are the carriers, perpetuators and promoters of culture. They maintain and enforce 

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



compliance within their domain. Culture in itself is an abstract nontangible concept that 
finds expression in the way and manner persons live and act in the society. It is expressed 
in the meals, dances, dresses, festivities, religious practices and observances etc. These 
are activities pointing to the fact that culture is an indicator of what is unique to a group of 
people in their ethnicity. This means that there is hardly any ethnic group without certain 
cultural elements. As such, culture constitutes a unique identity for humans. In addition to 
being rational, humans are also cultural. It can then be said that humans are as much 
cultural as they are rational.

Culture can be grouped into two: material and non-material. The material aspects 
of culture refer to the tangible entities which in most cases are created by the people. Such 
physical materials usually enjoy strong attachment from the people. They are tangible and 
concrete; they form concrete referent within the society. Things in this category are but 
not limited to tools furniture, implements and dams. On the other hand, non-material 
culture refers to abstract ideas with a cultural group. These are in the forms of principles 
that underline the acceptable behaviours within the group. Examples of these include; 
tradition, manners, attitude, worldview, political ideology, taboo, religious beliefs, law 
and language. Both aspects of culture occur within and around humans who constitute the 
essential propellers of cultural activities and context that within which specific cultures 
are defined. Accordingly, humans are at the center of Cultural Interaction.

Cultural Interaction

Cultural interaction is defined by Ghadami, Mohsen et.al (2022) as “a reciprocal 
influence of a person from one national or organizational culture on another person or 
people from different national or organizational culture(s)”.  It refers to the relationship 
between two groups of people with differing customs, traditions, ideas, and practices. As 
social process, people crossbreed both material and immaterial aspects of culture leading 
to the development of a synthesis of cultural practice. For example, during the period of 
colonization, as a result of interaction some aspects of foreign cultures such as language, 
education, religion and dress were brought to some nations in Africa. Cultural interaction 
brings about acculturation and significant improvement in the value system and the 
quality of human life and ideas about their environment. For instance, through linguistic 
contact interact with one another, there is transfer of linguistic features among each other 
that will enhance relationship. This is a sense in which cultural interaction limits the 
barriers of cultural relativity and the influence is visible in politics, economy, education, 
religion, family life, material products, habits, customs, rituals, beliefs, values and 
thought system.

There is a long history of human interactions through trade and commerce. 
Cultural ideas and artifacts certainly did flow across borders in all directions, especially 
through trade and diplomacy. As trade, transportation and communication developed 
through history, different groups formed unique relationships. People go outside their 
immediate cultural environment in search or knowledge, experience, civilization and 
innovation. They traveled from their home lands to acquire goods and service that would 
improve the quality of their lives. The process of interaction is essential since human 

66

Kayode & Toyin                   Cultural Interaction and Yoruba Traditional Episteme



beings are not self-sufficient in getting their needs. There were avenues for people to meet 
and share their produces. In some sense, this accounts for the beginning of markets as a 
center for such exchange.  According to Victoria Fryer, “in the early centuries of trade, 
markets functioned as a new meeting place. Where people used to coexist within their 
already determined familial, religious, and/or social communities, trade brought people 
(and wares) together from far and wide. This exposure to new cultures, 'products,' and 
ideas - all the tangible and intangible results of the act of trading - compounded the 
benefits of trade itself, creating its own unique etching on the rock of history” (Fryer, 
2022). 

Interactions between cultures bring about cultural influences in politics, 
economy, education, religion, family life, material products, habits, customs, rituals, 
beliefs, values and thoughts etc. This is evident in the records of various ancient 
civilizations. As an instance, the visit of Makeda, the Queen Sheba to King Solomon was 
to acquire wisdom on governance and administration characteristic of Solomon's private 
and public life. She became influenced and adopted Solomon's religion. Her dispositions 
prior to visiting Solomon are not quite known. The various traditions describe her as 
worshipping the Sun and other celestial objects. However, she is said to have begun 
believing in the God of Solomon after her visit. This is a testimony to her disposition to 
allow the influence of the Jewish culture in her kingdom. This was not the first of cultural 
interaction in the Christian Scripture. 

An episode of human movements for commercial purposes that would eventually 
lead to a long period of cultural interaction and acquisition is recorded in Genesis 37:18-
36. It is important to note that around the time of the story, commercial activities have 
recorded a significant development and trade was carried out from one location to another 
through the then “incense route”. Trade movement was aided by the domestication of 
camel for the transportation of commodities that began in southeastern Arabia during the 
third millennium BCE and spread to Levant, Mesopotamia and Egypt (Römer, Schmid 
and Bühler (2012).

The caravan of camels of the Ishmaelite traders who were Midianite merchants 
taking a load of gum, balm, and aromatic resin from Gilead were heading to Egypt. Along 
their way, they acquired Joseph for twenty shekels of silver, and arrived in Egypt, sold 
him off to Potiphar, the captain of the palace guard of Pharaoh, the king of Egypt. It goes 
on to mention that the experience and position of Joseph in Egypt necessarily required 
him to acquire the Egyptian culture. Immediately, his name was changed; Pharaoh gave 
Joseph the name Zaphenath-Paneah (Genesis 41:45). Moreover, Joseph in due course 
learned and acquired the Egyptian culture, customs, and language as perquisite for effect 
discharge of his duties and responsibilities while he served under Potiphar.

Joseph's life and events became a iconic in the history of the Jews because of the 
severe famine and food shortage that made Egypt a safe haven for other surrounding 
nations. This led to the migration of Joseph's father and his brothers to Egypt. As time 
went by, there were series of cultural interactions between the Jews and the Egyptians 

67

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



particularly in the place they settled. They buildings, ceramics and graves were typically 
Canaan. Rachel Hallote points out that these pieces of material evidence—the ceramics, 
the temple architecture, and the burial customs—make it clear that there were people 
from southern Canaan living and ruling in Egypt in the Second Intermediate Period. 
Hallote (2022) avers that the Hyksos were certainly Canaanites, who brought their 
southern Canaanite material culture with them.

Another instance of cultural interactions and of particular interest to this paper is 
European colonial exploits in Africa. This is an event that has both positive and negative 
impact on African Culture. According to Clifford Sibani, “African native culture give 
way to the European culture. Either by design or accident, Africans have imbibed the 
Western culture and have appropriated it so much that it now becomes almost part and 
parcel of their lives…Obviously, the culture of African people is still undergoing contacts 
and conflicts which results to a healthier life of the society resulting in an improved social 
system” (Sibani (2018). However, some have argued that this should not in any way 
undermine the material exploitative motif of such encounters.

Apart from material exploitation of Africa, colonialism also impoverished 
immaterial cultural heritage of Africans. It made a caricature of Africa and considered her 
as culturally naïve, intellectually passive and rationally incompetent and unable to 
contribute to world civilization. According to Igwe, “the outcome of this is the 
internationalization of western culture, as Africans and other indigenous values were 
trampled upon as irrelevant, unprogressive, backward primitive, conservation, traditional 
and unscientific; compared to the assumed modern, civilized dynamic and scientific 
values of the Europeans and her allies” (Igwe 2010). This idea created negative episteme 
about Africa as a continent that needed to be salvaged from her “barbaric” or “savage” 
state. 

In this sense, the colonialists were acting in the best benefits of those whose lands 
and peoples they exploited (Blakemore 2022). Unfortunately, many Africans welcome 
this wrong idea about them in favour of European identity, thought system, life style and 
western perception of reality. While some were able to liberate themselves from the 
shackles of cultural bias and prejudiced conception, there are still those who continue to 
romanticize the impoverishing Western perspective of African culture. According to Pitts 
(2019), when Western European nations such as Belgium and France began colonizing 
Africa, they viewed indigenous religions as pagan at best, demonic at worst, and 
responded by spreading a triumphalist form of Christianity that powerfully eroded 
traditional practices. 

Religious beliefs and practices are rich avenues of cultural expression. Religion 
reveals a people's identity, self-understanding and conception of reality. In Africa, it 
provides answers and meaning to fundamental issues of life such as the origin and finality 
of man, and Africans use religion as a window to understand reality and find stability in 
the face of life-challenges. Religion is so fundamental that it will not be wrong to say that 
African religion is a gateway to understanding Africa. Michael Ndemanu (2018) points 
out, “any attempt at learning about the African peoples and their cultures without 

68

Kayode & Toyin                   Cultural Interaction and Yoruba Traditional Episteme



considering religions, the bedrock of those cultures, would be shallow and futile.” 

However, this has been affected by western religion and its concomitant cultural 
baggage particularly since the mid-19th century when ex-slaves began to be repatriated to 
Africa. Subsequently, there was an end to the monolatric religious system that operated in 
the traditional African societies (Ibenwa, 2014). This signals the weakness in the tenets of 
genuine African Traditional Religion which is erroneously considered as archaic, 
paganism, animism, heathen and idolatry. These are misrepresentations of African 
Traditional Religion because of the shallow understanding of African Traditional 
episteme. To appreciate African Traditional episteme, this paper focuses on the Yorùbá 
culture as a case study.

Yorùbá Traditional Episteme 

Yorùbá is a West African ethnic group most found in the southwest of Nigeria. 
They are also found in eastern Republic of Benin, Togo, Brazil, Cuba, the Caribbean and 
the United States of America. Horton (1979) remarks that, as a people, Yorùbá is made up 
of about twenty kingdoms that are traditionally connected to Ile-Ife which is regarded as 
their ancestral place and their spiritual capital founded by their fore bearer, Oduduwa. 
They have a long history of civilization which developed from simple agrarian society to 
a complex city state. They practiced a form of democratic political system that manifest 
profound culture heritage and traditional values. These cultural and traditional values are 
products of the people's attempt to proffer solutions to the wonders and the challenges of 
their reality. The attempt at forming a worldview and conception of reality develop into a 
fundamental body of knowledge that is unique to them from which the form a principled 
way of understanding their world or in simple term their traditional episteme. 

According to Markus Kornprobst (2020), “an episteme is a set of fundamental 
beliefs about what constitutes the world and about how the world works.” Episteme refers 
to the fundamental body of ideas and collective presuppositions that defines the nature 
and sets the bounds of what is accepted as true knowledge in a given epistemic epoch. 
According to Monica Jain (2021), “an episteme is a fundamental body of ideas and 
collective presuppositions that defines the nature and sets the bounds of what is accepted 
as true knowledge in a given epistemic epoch.” Foucault (1970) describes “episteme as 
implicit 'rules of formation' which govern what constitutes legitimate forms of 
knowledge for a particular cultural period. They are the underlying codes of a culture that 
govern every facet of the life of a people such as; language, logic, schemas of perception, 
values and techniques, etc.” Through divination by its experts, Ifa is believed to possess 
the secret of nature and the ability to predict to predict future occurrences, to provide 
remedy for certain situations and used to prevent certain events from occurring.

Burges (2001) defines Traditional Episteme as the conception of reality that 
warrant how people approach issues of life; 'a way of making sense of the world'. It is the 
guiding principle that is at the core of a people's worldview and the unwritten 
understanding of what things are and they work among a people. From the above, the 

69

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



Yorùbá Traditional Episteme refers to the traditional belief that is unique to the Yorùbá. It 
is the foundation of the Yorùbá belief systems which are asserted in their worldviews and 
opinions about reality. In the Yorùbá tradition, these are entrenched in the Ifa corpus. This 
is because every aspect of the Yorùbá culture and tradition is rooted in Ifa Corpus.

Ifa Corpus as Epistemological Basis of Yorùbá Tradition 

Ifa is a vital element in Yorùbá religion, culture, and society, and it regarded as an 
important source for their knowledge, cosmology, and belief system. Ifa is a system of 
divination practiced among Yoruba of southwest Nigeria, Benin Republic and Togo in 
West Africa, and it is gaining popularity in the United States, including in Maryland, as 
some African-Americans seek a spiritual experience firmly grounded in their own 
cultural heritage (Wangare, 2021). Ifa is identified with the knowledge of all things, and it 
is described as an inexhaustible repository, and fundamental source of indubitable 
knowledge in the Yorùbá culture. It is believed that Ifa is an angel of God known as 
Orunmila, the deity of wisdom, knowledge and intellectual development. Hence, Ifa is 
considered as the custodian of true and adequate knowledge of human beings in 
particular, nature and existence in general. According Makinde (2017), through Ifa, 
Orunmila brought wisdom and knowledge into this world. Such knowledge consists of 
several branches: science of nature (physics), animals (biology), plants (botany), 
medicinal plants of nature (herbalism), oral incantations (ofo), and the sciences 
associated with healing of diseases (medicine). Furthermore, Ifa is held to be the 
controller of language, culture, philosophy and religion. 

The rationale for such depth of trust and promise is based in Yorùbá cosmology 
and moral order, which entrusted the Ifa deity with the knowledge of all that exists in the 
universe. Ifa is personified as the all-knowing historian, storyteller, and intermediary 
between the gods and the people. It represents the people's intellectual deity and the 
public relations officer of the Yorùbá pantheon. Ifa consists of corpus texts and 
mathematical formulas. The literary corpus which are called Odu are 256 and they are 
references to all situations, circumstances, actions, and consequences. Through Ifa, the 
role of the diviner (known as a babalawo) is to help an individual or community to see 
what is in store for them in their day-to-day lives. The training to become a babalawo is an 
intense process. There are in principle 256 chapters in the divination process, called Odu, 
each one contains elaborative narratives of mythic stories related to history, events, ritual 
practices, etc... Importantly, the Odu is an oral tradition, and thus the babalawo-in-
training must memorize all or most of the 256 Odu in order to be qualified to be a 
babalawo.

Furthermore, Odu has subdivisions known as ese ifa that indicate Yoruba history, 
language, beliefs, cosmovision and contemporary social issues. Every aspect of Yorùbá 
life, including religion, philosophy, science, ideology, recreation, literature and so on has 
one link or another with Ifa ì corpus. Odu Ifa represents an important form of oral traditions 
dating back to the ancient time and represent compilations of myths, legends, proverbs, 

70

Kayode & Toyin                   Cultural Interaction and Yoruba Traditional Episteme



songs, and praise poetry. They also signify numerous themes, events, occasions, and 
places in Yorùbá culture and history, such as mythic and historical characters, migration 
stories, and biographies of cultural heroes, ancestors, animals, and such natural 
phenomena as trees, groves, and rivers. They also refer to ethical and aesthetic ideas, 
philosophy, and metaphors, and to sacred journeys carried out by famous ancient 
diviners. The Yorùbá themselves regard the Ifa verses as their primary source of 
instructions for daily life. The verses constitute the Yorùbá encyclopedia of knowledge 
through the interpretation of these texts, and scholars are now examining many deep-
seated values and concerns in Yorùbá culture and society (Wande, 1976).      

Ifa worship is one defining of the Yoruba and is arguably one of the most extensive 
religions in West Africa. It has long been practiced before the arrival of Christianity and 
Islam. It is monotheistic faith like Christianity and Islam, but in addition, Ifa's and 
spiritual system is based on three distinct components; Olodumare, Orisa and ancestors. 
Olodumare is the supreme creative figure of heaven and earth. Orisas are the spirits and 
intermediaries between Olodumare and humans. They are also charged with the 
responsibility of particular part of the universe, such as: fire, rebirth, agriculture and the 
arts. They have access to the habits and occurrences in the upper world (orun [heaven]) 
and the underworld (Ile). Orunmila, the god of divination, is regarded as one of the 
numerous deities and Ifa is his divination process. The occurrences, events, and activities 
are revealed to humans through the elaborate divination process of Ifa. The ancestors 
exhibit somewhat less spiritual power than Orisa. They are those have lived an exemplary 
life without performing actions considered taboo.

Ifa divination a system of signs that are interpreted by a diviner, the Ifa priest or 
babalawo. As an avenue for people for meaning and solutions to their experiences, it is an 
act of interactive ritual involving the Ifa priest, the clients, and the social and 
cosmological order of the Yorùbá people aimed at producing sought after results to a 
client's quest and purpose for consultation. Consultation takes place when a client 
inquires of the supernatural order concerning problems or issues that are not quite clear to 
the client. Typically, clients inquire about illness, auspicious marriages, a planned 
journey, or choice of the succeeding king. No dilemma or issue is too small or complex in 
traditional Yorùbá society to lend itself to consulting Ifa. The Ifa divination system is 
applied whenever an important individual or collective decision has to be made (Wande, 
2008). The outcome of the divination determines the next cause of action by the client 
which could be prayer, worship or sacrifice to appease the spirits.

However, a good number of Yorùbá in the 21st century do not know this, neither 
do they believe in the rich content of Ifa. They consider imported culture of the West as the 
best and the only way to go. This attitude is consequent to the pejorative conception of Ifa 
as idol worship or an ancient religious practice too remote to the issues of this era. Such 
negative conception has rippling effects on the individual and the general belief system of 
the Yorùbá. 

71

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



Findings
This study has attempted to analyze that Yoruba culture, especially in the area of 

spirituality should not be seen as fetish. This is because, before the Western 
religion was brought to us, Yoruba's have their way of lives by consulting Ifa 
which is the intermediary between Olodumare and human being to give 
directions on how to live our lives in a better way. Therefore, the following 
findings were revealed in paper.

·that culture communicates and contributes to the development of our daily lives.
·that Yoruba's believed so much in predestination known as (Akosejaye, Ipin, 

Ayanmo or Kadara in the Ifa divination. This reveals what a child becomes in 
future.

·that culture should have an impact on the development of the society.
Therefore, this study recommends:

· that the Yoruba film producers can also preach the essence and importance of Ifa 
in their respective storylines. This is because film is also seen as a cultural 
ambassador that can reveal everything about a society to the world. 

·Moreover, the teachings about Ifa should start from the elementary schools to 
higher institutions by incorporating it into the course curriculum. This will make 
everyone to be familiar with its essence, rather than having a doubtful mind of 
what Ifa can do. 

·Traditional institute of traditional rulers should not shy away from the importance 
of Ifa in selection of KING who becomes a ruler of a community. This will 
prevent future calamities that may befall the land. It has been observed in recent 
times that king makers hardly follow Ifa instructions in choosing a ruler, but 
rather base their assessments on the social and influential status of whoever they 
choose.

Conclusion

Consequently, it is pertinent to reawaken the consciousness among the Yorùbá 
that meaningful understanding of issues in the Yorùbá milieu can only by possible with 
right understanding that the Yorùbá tradition devoid of Ifa Corpus can allegorically be 
compared to disrobing a king of his staff of office. In such case, he is just a title bearer. In 
the same manner, a Yorùbá cannot be authentically if he is ignorant of the centrality of Ifa 
to the race. Irrespective of the degree of the Yorùbá romance with foreign culture, it is 
imperative that Ifa Corpus is continuously regarded as the guiding principle of every 
sector of Yorùbá tradition. It is therefore important to eliminate all negative stereotypes 
and prejudices of foreign culture about Ifa. This will pave way for appreciating the 
epistemic inherent in Yorùbá culture even in the reality of sophisticated 21st century that 
uniquely scientific technological and media-driven. This reality calls for an appreciable 
blend of both imported Western idea and traditional episteme in the understanding of 
issues in all aspects. 

72

Kayode & Toyin                   Cultural Interaction and Yoruba Traditional Episteme



References

Blakemore, B., (2019), What is Colonialism? The History of Colonialism is One of Brutal 
S u b j u g a t i o n  o f  I n d i g e n o u s  P e o p l e s ,  
https://www.nationalgeographic.com/culture/article/colonialism. 

Burgess, J., (2001), Episteme, The Literary Encyclopedia. First published 01 November, 
https://www.litencyc.com/php/stopics.php?rec=true&UID=348, accessed 09 
August 2022.

Foucault, M., (1970), The Order of Things: An Archaeology of the Human Sciences, 
London: Tavistock Publications Ltd. 

Fryer, V., (2022), The History of Commerce: From the Silk Road to Modern Ecommerce, 
https://www.bigcommerce.com/blog/commerce/#the-history-of-commerce-from-
trading-shells-to-buying-iphones.  

Ghadami, M., Ghayumi, A., Mohamadkhani, K.and Ardahaey, F., (2022) The Importance 
of Cultural Interactions in the Globalization Era, Electronic Journal, 2014, 
10.2139/ssrn.2483800. 

Hallote, R., Does Archaeology Confirm Joseph's Time in Egypt? Biblical Archaeology 
R e v i e w ,  V o l .  4 7 .  N o .  3 ,  A u g u s t  0 1 ,  2 0 2 1  
https://www.biblicalarchaeology.org/magazine/does-archaeology-confirm-
josephs-time-in-egypt.

Horton, R., (1979), Ancient Ife: A Reassessment, Journal of the Historical Society of 
Nigeria, June, Vol. 9, No. 4, pp. 69-149. Published by: Historical Society of Nigeria 
Stable URL: https://www.jstor.org/stable/41857205

Igwe, S., (2010), How Africa Underdeveloped Africa, Port Harcourt: Professional 
Printers.

Jain, M., (2021), Episteme, The Art Centrix Space, Vasant Kunj, New Delhi,  
https://artcentrix.com/show/episteme-6182379f80fd6

Kornprobst, M., Episteme, Nation-Builders, And National Identity: The Re-Construction 
o f  I r i s h n e s s , h t t p s : / / m a r k u s k o r n p r o b s t . c o m / w p -
content/uploads/2020/10/EpistemeNationalIdentityt.pdf. Accessed 09/08/2022.

Makinde, A., (2007), African Philosophy: The Demise of a Controversy, Ile-Ife: Obafemi 
Awolowo University Press.

Ndemanu, M., (2018), Traditional African Religions and their Influences on the 
Worldviews of Bangwa People of Cameroon: Expanding the Cultural Horizons of 
Study Abroad Students and Professionals, The Interdisciplinary Journal of Study 
Abroad, Vol. XXX, Issue 1.

Ndubuisi, I., (2014), Influences of Christian Religion on African Traditional Religion and 
Value System, Research on Humanities and Social Sciences www.iiste.orgISSN 
(Paper)2224-5766 ISSN (Online)2225-0484 (Online), Vol.4, No.9, 148 – 155.

73

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



Peil, M., (1977), Consensus and Conflict in African Societies, London: Longman Group 
Ltd.

Pitts, J., (2019), West African Religions Like Ifa and Vodou are on the Rise in Maryland, 
a s  P r a c t i t i o n e r s  C o n n e c t  w i t h  R o o t s ,  B a l t i m o r e  S u n ,  
https://www.baltimoresun.com/maryland/bs-md-african-faiths-20190315-
story.html. 

Sibani, C., (2018), Impact of Western Culture on Traditional African Society: Problems 
and Prospects, International Journal of Religion and Human Relations. Vol.10, 
No.1. September, 56 -72. https://www.journalquality.info/jpps-criteria/no-stars.

Tylor, B., (1871), Primitive Culture, Cambridge University Press.

Wande, A., (1976), Ifá: An Exposition of Ifá Literary Corpus. New York and Ibadan, 
Nigeria.

Wande, A., (2008), Ifa Divination System: Intangible Cultural Heritage, United Nations 
E d u c a t i o n a l ,  S c i e n t i f i c  a n d  C u l t u r a l  O r g a n i z a t i o n ,  2 0 0 8 ,  
https://ich.unesco.org/en/RL/ifa-divination-system-0014

Wangare, J., (2021), Yoruba Religion Ifa: History, Rules and Interesting Facts, Legit, 
Monday, November, https://www.legit.ng/ask-legit/guides/1176322-yoruba-
religion-ifa-history-interesting-facts/ accessed 6-8-2022.

74

Kayode & Toyin                   Cultural Interaction and Yoruba Traditional Episteme


	Page 1
	Page 2
	Page 3
	Page 4
	Page 5
	Page 6
	Page 7
	Page 8
	Page 9
	Page 10
	Page 11

