"The Yoruba religion flourishes in countries such as Cuba and Brazil." 

             In actuality, the name Yoruba is a fairly recent term. Missionaries and linguists who visited Nigeria during the 19^th century used the term to describe the people they encountered who shared similar religious identity and practices (Waterman, 1982). The outsiders derived the term from a Hausan name for the Oyo tribe. Shortly thereafter in 1842, Samuel Crowther, a native of the Oyo area, wrote and published a vocabulary and grammar book on the Yoruba language. The printing press made it possible to spread the book--and consequently Yoruba identity--across the world.  

The Yoruba culture dominates Benin, Togo, and southwestern Nigeria including Lagos, Oyun, Ondo and Kwara states. These cities comprise what is commonly referred to as the Yorubaland region. The inhabitants of Yorubaland operate semi-independently in West Africa and share the same language, history and religious background. The Yoruba currently constitute the more urbanized population of Africa and live in cities called kingdoms. These 20 kingdoms are overseen by kings, but ultimately managed each country’s government.  

            Although the idea of a unified Yoruba community prevails and retains power in certain political instances, many differences in linguistic dialects and cultural nuances still exist. In recent years the language has formalized more due to the dissemination of the Oyo dialect in school curriculums and media usage (Eades, 1980). Today the Oyo is the largest state of the Yorubaland and maintains a historical connection to Yoruba history. It is believed to be the mythical homeland of the Yoruba (Eades, 1980).

             It is initially important to distinguish between the Yoruba religion and Yoruba culture. The number of Nigerians who adhere to traditional Yoruba beliefs is declining. In 1952, only 20 percent of the Yoruba of Nigeria reported that they practiced traditional Yoruba religion, while the remaining Yoruba professed Islamic and Christian beliefs (Bascom, 1969). Generally, minimal tension resides between Yoruba Muslims and Christians. It is common for members of the same family to adhere to different religions (personal interview, 2004). Arabic traditions, in particular, influence contemporary religious rituals as much as “original” Yoruba traditions (Personal interview, 2004).

Ironically, while the Yoruba religion flounders in Yorubaland, it flourishes in countries such as Cuba and Brazil. The Yoruba traditions migrated to these countries with the African diasporas and slave trade. The Cuban religion of Lucumi is clearly derived from the Yoruba religion. Dance and music are central to both religions. At Yoruba festivals (Lucumi festivals adhere to many of the same practices), worshipers gather together to call on their ancestors for advice or spiritual guidance. A leader is chosen to serve as the medium between the physical world (the aiye) and the supernatural world (the orun). The dance and music of the Lucumi people summons an orisha to inhabit the medium. Drumming and praise songs/poetry, or oriki, open a channel for the desired god to reach the people. Each deity, or orisha, answers to a different drum call. Once the orisha inhabits the medium’s body, the people may ask the deity questions and the deity will respond through the medium. Like the Yoruba, the Lucumi use drumming and dancing to  worship their gods. However, the Lucumi diverges slightly due to Catholic influence, in that Cubans often associate the orishas with the Catholic saints.  

As shown on the map to the left, 

Togo, Benin and most of 

southwestern Nigeria comprise

the Yorubaland region.