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An Analytical Approach to the Human Body… M.A. Saad & R. Bakhshayesh (31
Ancestors are the forebears worlds (Gbadegesin 1984).
who transition from the material The material world includes
to the immaterial after death, physical entities like the human
acquiring divinity (Gbadegesin, body, plants, animals, and
2004). Abimbola (1971) describes land, while the non-material
death as a transformation world is home to Olodumare,
enabling individuals to gain Orisa, and ancestors.
greater authority and become an The material is mortal, while
Orisa for their lineage. The the spiritual is immortal, with
connection between parents and the material world ultimately
children persists after death, with coming to an end, whereas the
ancestors protecting their spirit world endures (Ibid).
descendants from misfortune, Gbadegesin suggests that the
while Orisa safeguards all body is a temporary abode for the
humanity. Honoring ancestors is soul, enabling it to navigate
crucial for ensuring their the physical realm and fulfill
protection and avoiding their earthly responsibilities (Ibid).
wrath. This highlights the In Yoruba beliefs, death
holistic nature of Yoruba marks the end of earthly
Philosophy, where physical and existence and the start of an
spiritual realms are intertwined, afterlife, indicating that the 'end'
and through rituals, the Yoruba refers to the fate of the body
aims to maintain balance and rather than the soul. Consequently,
harmony, influencing their Yoruba philosophers focus more
ethics, morality, and identity. on the soul's fate after death
rather than the body's.
3. The Human Body's Although there is a belief in
Fate After Death reincarnation (atunwaye),
Yoruba Philosophy emphasizes where individuals return to fulfill
the duality of human beings, uncompleted dreams, this
consisting of body and soul, manifests in three forms:
referred to as the material Ipadawaye (ancestor's rebirth),
(body) and non-material (soul)
