Abiodun Akande

Dados Biográficos

ID3591982
NOMEAbiodun Akande
PRENOMESAbiodun
SOBRENOMEAkande
ASSINATURAAKANDE A
AFILIAÇÕESUniversity of Lagos
ORCID0000-0002-5479-3312
VERIFICADOSim
TOTAL DE OBRAS6
TOTAL DE CITAÇÕES0
OBRAS COMO AUTOR6
OBRAS COMO EDITOR0
PRIMEIRO ANO DE PUBLICAÇÃO2019
ANO MAIS RECENTE DE PUBLICAÇÃO2022
ÍNDICE H0

  • A Reconsideration of the History and Iconology of Yorùbá Equestrian Figure through Two Ifá Verses and the Ojúde-Ọ ba Festival

    Abiodun AkandeARTICLEAfrican Arts2022Referências: 15

    This study probes into the iconology, history, and representation of the horseman figure in Yorùbáland and art. Although literature abounds on this topic, many such writings have approached the topic from the investigation of visual cultures and plastic representation of the horse. The present study employs multidimensional and uncon-ventional approaches arising from considerations of iconology, religion, orature, and socioreligious performative …

  • Ilé L'àbọ̀ Simi Oko

    Abiodun Olasupo Akande, Abiodun AkandeARTICLEJournal of Religion in Africa2022Referências: 2

    This study employs the Yorùbá canonical maxim Ilé làbọ̀ simi oko and its antonymous equivalents as theoretical propensities and models for religion and material exchanges between the Ọ̀yó̩-Yorùbá, Sábę-Yorùbá, and Ifè̩-Ana Yorùbá communities. After centuries of independent existences, the Sábę and Ifè̩-Ana Yorùbá communities have continued in the practice of traditional Yorùbá religion and its attendant liturgical artefacts that they took with th…

  • “East-West, West-East”

    Open AccessAbiodun Olasupo Akande, Abiodun AkandeARTICLEYoruba Studies Review2021

    In the early part of the 18th century, and at the height of its political power, the old Òyọ́ ̩ Empire established its hegemony over Sábẹ, Benin Republic, and new Yorùbá communities were founded in Sábẹ. Yorùbá communities also exist at Ifè̩-Ana in the Atakpame region of Togo. The Ifè̩-Ana Yorùbá were migrants from Ilé-Ifè between the 16 ̩ th and 18th centuries. In these new Yorùbá communities, the people continued with the worship of traditional…

  • Sine qua non larva, turmoil and disdain

    Open AccessAbiodun Akande, John Oyewole Adenle et al.ARTICLESIMULACRA JURNAL SOSIOLOGI2020

    This research is a criticism addressing the formal and ergonomic analysis of Covid-19 face-masks at Giwa Adini, Ogunpa market, Ibadan, Nigeria. However, the research doubles as an ‘interrogative’ tool to elicit narratives on the responsiveness of illiterate and semi-literate traders at Giwa Adini on the advent of the coronavirus. Employing the survey technique, 100 randomly selected respondents were interviewed. The result obtained identifies fiv…

  • Commonalities and Disparities in the Iconography of Opón Ifá and Ìróké Ifá in Òyó, Sábe, and Ifè-Ana Yorùbá Communities

    Abiodun AkandeARTICLEAfrican Arts2020Referências: 10

    all photos by the authorScholars abound in the study of Ifá divination and its worship artifacts. The present study, however, focuses on the transfer of these artifacts from Òyó-Yòrùbá—their community of origin—to other parts of West Africa: Sábe-Yòrùbá in the Benin Republic and Ifè-Ana Yòrùbá in the Atakpame region of Togo (Fig. 1), especially the variations in iconography that have arisen over time. Ifá is a popular divination system in Yòrùbá …

  • Ará Òrun Kìn-ìn Kin-in

    Open AccessAbiodun AkandeARTICLEGenealogy2019Referências: 2

    The belief that there is life after death and that the spirits of the deceased are directly involved in the daily affairs of the living are strong among the Òyó-Yorùbá people of south-western Nigeria. These beliefs are evident in their egúngún culture, a decidedly Yorùbá masking culture in which the spirits of long-dead ancestors are believed to manifest in bodily form as egúngún, in re-visitations to the people they once knew and community they …