HUMN 351 UMGC Interpreting Myth Paper – Description
Stage 3: Interpreting Myth Paper
At this point you will combine the work you have done in stages 1 and 2 into a complete paper offering an interpretation of the myth you chose.
Write a 1000-1250 word essay that includes the following:
A brief summary of the myth
A description of the cultural context of the myth
A description of the archetypes seen in this myth and an explanation of how they can apply to nonmaterial culture (beliefs, values, norms, or customs and traditions etc.) and gender and/or societal roles in myth’s culture
An analysis of the meaning of the myth in that culture that uses a theoretical approach to shows how the myth relates to specific element(s) of non-material culture in terms of the moral, political, social, economic, scientific, or proto-scientific message it contains.
A conclusion
A reference list in MLA format
Submit this as a Word document. The text of the essay should be typed, double-spaced, and use a common 12 pt. font like Times New Roman or Calibri.
Stage 2—Archetypal Roles and Nonmaterial Culture (REDO)
The major characters
In this paper, I will address archetypal roles in the Creation Myth of the Yoruba People as chosen in Stage 1 of my project. This myth has two major characters, Olodumare and Oduduwa, and each one of them has specific archetypal roles connected to them. First, the myth portrays Olodumare as a supreme being in the Yoruba community and is often called “Almighty.” Olodumare, in this case, represents the Creator or the Divine Father as an archetype (Jegede, 237). He is perceived as the creator of the universe and all other living things dwelling in it. Furthermore, the character represents power, wisdom, and authority, possessing a universal and divine nature (Jegede, 238). The myth portrays him as a kind, merciful deity and the primary source of justice and truth.
On the other hand, Oduduwa, the second character in the Creation Myth of the Yoruba People, is considered the progenitor of the Yoruba people. Oduduwa represents the archetype of the First Human or Ancestor and is perceived to have descended from the sky, a cockerel that had six fingers (Jegede, 240). In his power, he used the earth to create a land where all human activities occur. As an archetypal figure, Odudula, the founder of the Yoruba civilization, represents the connection between humanity and God, symbolizing the embodiment of cultural heritage and the origin of the human lineage.
Nonmaterial culture
The Yoruba Creation Myth’s storyline and archetypes represent various facets of nonmaterial culture in Yoruba society. The first facet is beliefs and values. The myth reflects Yoruba people’s belief in a supreme being they consider having the ultimate wisdom and power. This viewpoint strongly emphasizes spirituality, divine direction, and the existence of a greater purpose for life (Akande et al. 576). The values of humility and respect can also be seen in the portrayal of Olodumare as a just creator. Another nonmaterial culture represented this myth’s archetypes, and the storyline is customs and traditions. The myth also emphasizes the significance of Odudwa as the forefather of the Yoruba community (Akande et al.. 580). This can be seen today through Yoruba’s strong belief in ancestral connections. Their belief is firmly rooted in the community traditions and customs, which include family ties and ancestor worship.
Theorist’s approach
Emile Durkheim’s functionalism is one theoretical approach that can perfectly apply in discussing the relationship between the Creation Myth of the Yoruba People and nonmaterial culture. In Durkheim’s discussion of functionalism, the emphasis is placed on societal functions and collective representations of myths within society (Anthony, n.p). In the discussed myth, functionalism can be applied to analyze how the creation myth held by the Yoruba community serves to maintain cohesion and order. It can examine how the myth serves as a common view that strengthens the community customs, values, and social ties, which is key to society’s cohesion and stability.
Work Cited
Anthony, I. J. “A critique of Functionalism as a theory of the Contemporary Nigerian Social System.” Human Resources Management Practices and Industrial Growth in Nigeria (2019).n.p
Akande, Adebowale, et al. “The Fascinating Legacy of Yoruba Culture, Gods, and the Genesis of Civilization.” Handbook of Racism, Xenophobia, and Populism: All Forms of Discrimination in the United States and Around the Globe. Cham: Springer International Publishing, 2022. 573-591.
Jegede, Oluwatoyin Bimpe. “Myth and Mythology.” The Palgrave Handbook of African Oral Traditions and Folklore (2021): 233-245.
Part 2: Annotation
Akande, Adebowale, et al. “The Fascinating Legacy of Yoruba Culture, Gods, and the Genesis of Civilization.” Handbook of Racism, Xenophobia, and Populism: All Forms of Discrimination in the United States and Around the Globe. Cham: Springer International Publishing, 2022. 573-591. https://doi.org/10.1007/978-3-031-13559-0_26
The source aids in my exploration of the significance that ancient Yoruba deities, myths, heroes, and meliorism have on the culture and society.
Lloyd, Peter C. “Yoruba myths: a sociologist’s interpretation.” Yoruba Studies Review 1.2 (2017). https://journals.flvc.org/ysr/article/download/130…
This source, based on sociologist’s interpretation will help provide me with crucial information that will help explain the Yoruba people’s creation myth.
Stage 1
20230605
Myths of the World: The Creation Myth of the Yoruba People
Summary of the Creation Myth
The Yoruba people are initially from Nigeria and Benin, and this essay outlines their origin myth. The Orisha version of this myth describes how a group of gods, the Orishas were instrumental in the birth of the universe and the rise of human civilization. Water and a supreme entity named Olodumare are all that existed at the start of this narrative. The physical reality was created by Obatala, the primeval God, at Olodumare’s behest. Obatala, usually portrayed as an elderly and wise man, came down from heaven with a sack of sand, a chicken, and a palm nut. Obatala emptied the bag of sand onto the ocean’s surface, turning it into land. He let the hen loose, scraping the sand and forming valleys, hills, and mountains (Olumide 101). Obatala eventually put the palm nut in the ground, which sprung many other kinds of plant life that repopulated the planet. Oduduwa dropped from above using the chain, bringing a gourd of dirt and a rooster. He scattered dirt over the landscape, and the spots where it landed formed the centers of new settlements. The crow of the cockerel heralded the arrival of new life and energy to the growing human communities.
Identification of its Main Characters
In the Yoruba creation myth, Obatala and Oduduwa play pivotal roles. Oduduwa, the mythical ancestor of the Yoruba, also plays a significant role in this myth. While Oduduwa is honored as the progenitor and forefather of Yoruba culture, Obatala is celebrated as the creator of the material universe (Olumide 110). Their deeds in this tale serve as the basis for the Yoruba people’s cultural and religious practices and their understanding of their beginnings.
The Cultural Origins of the Yoruba Creation Myth
The Orisha version originates from the Yoruba culture. The story of the Orishas plays a crucial part in defining the worldview and societal behaviors of the Yoruba people, who have a rich tradition of religion, art, and myth (Olumide 101). The Orishas are the deities of the Yoruba religion, also known as Yoruba mythology or Ifá religion, and are revered for their roles in creation, destiny, and spiritual connection.
The Category of the Creation Myth
The Yoruba people’s preferred creation myth is considered a cosmogonic myth since it describes how the universe came to be. It also contains thematic aspects typical of thiogenic myths in that it tells of the origins of the gods and the part they played in creating the universe (Olumide 110).
Reasons Why the Myth Interests Me
The Yoruba creation myth is significant and interesting for various reasons. The Yoruba creation myth highlights their attachment to their ancestry regarding the world’s creation. Additionally, it illustrates their different values and traditions. Second, the Orishas, depicted in the myth as creators and protectors/mediators between people and the divine, are given central importance (Olumide 118). Their personalities and histories illuminate universal truths and instructive moral and ethical principles. Typical of many myths, this entwining of the heavenly and human realms illustrates the complicated interaction between humans and the supernatural.
Works Cited
Olumide, Esther Bamitale. A comparative analysis of the Genesis creation story and Yorùbá myth of creation. Diss. Kwara State University (Nigeria), 2019.
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