Poverty and Sacrifice in Nineteenth-Century Yorubaland

A Critique of Iliffe's Thesis

Bibliographic Data

ID8979548
AuthorsJ D Y Peel (SOAS University of London, corresponding author)
Year1990
Volume31
Issue3
Pages465-484
Publication date1990-11-01
Peer ReviewedYes
Open AccessYes
TypeARTICLE
VenueThe Journal of African History (JOURNAL)
Journal identifiersISSN: 0021-8537 • E-ISSN: 1469-5138
PublisherCambridge University Press (CUP) (PUBLISHER)
DOI10.1017/s0021853700031182
OpenAlexW2140344649
LanguageEN
Citations received4
References cited9

John Iliffe has argued that the Yoruba, almost uniquely among African peoples not substantially affected by the world religions, had developed by the nineteenth century a syndrome of institutions – a culture of begging, the valorization of poverty, asceticism – more typical of literate, stratified societies with intensive agriculture. It is agreed that the Yoruba towns of the nineteenth century knew poverty on a substantial scale, aggravated by the endemic warfare and social upheaval. However, the supposed ‘indigenous tradition of begging’ which Iliffe cites as evidence, is shown to rest on a cultural misreading of social practices reported by the missionaries, notably the offering of cowries to the devotees of gods, especially Esu. These acts were not almsgiving to beggars but sacrifices to deities, continuous with other forms of sacrifice. The ‘beggars’ were by no means always poor. Sociologically, offerings to the devotees of deities ranged from a ‘commercial’ mode, where material blessings were anticipated in return, to a ‘tributary’ mode (particularly common with devotees of Sango) where they were analogous to placatory sacrifices ( etutu ). So dominant was the notion of sacrifice that a concept of Islamic origin, saraa , originally meaning ‘alms’, came to take the meaning of ‘sacrifice’ in Yoruba (as in many other West African languages). Other aspects of the alleged poverty/asceticism syndrome are shown to be equally invalid. The pronounced this-worldliness of Yoruba religious attitudes is incompatible with idea that the poor might enjoy special religious favour. Acts of self-mortification did not indicate an attitude of religious asceticism. There was no ideal that religious personnel should be poor. It is argued in conclusion that the changes which we can see in Yoruba religion arise from the active engagement of Yorubas with external influences, rather than purely from endogenous developments or purely reactive responses

Aesthetics · Archaeology · Asceticism · Begging · Meaning (existential · Political science · Poverty · Sacrifice · Sociology · Theology · Yoruba · African cultural and philosophical studies · African history and culture analysis · Anthropological Studies and Insights · Anthropology · History · Law · Philosophy · Religious studies

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