User:KermitTheFraught/Yoruba culture

Topics of Discussion

 * Overview of gender roles at home and wider society.
 * Polygamy/king's wives, the Iyalode.
 * Sexuality in Yoruba faith.
 * Sexuality as shown in Yoruba art.
 * Effects of colonialism, modern concepts of sexuality.
 * Discussions of sexual health today (this might include general Nigeria and not just the Yoruba)

Women as Bridegrooms
As the practice of having multiple wives was common in pre-colonial and colonial times, the primary wife would sometimes encourage and even help her husband find a new wife. This was financially beneficial for the new bride and allowed for the social responsibilities of a wife to be shared between more than one woman.

Actions and Language Not Indicative of Sexual Behaviours
While a senior wife might address the new wife as iyawo mi or aya mi which means my wife, there is no evidence of this being linked to eroticism or a sexual relationship between them. Similarly, in the traditional role of priest, gender fluidity is common but not indicative of homosexuality. The Elegun Sango who are feminine in nature often have many wives and children. The Aboke ‘Badan maintain feminine hairstyles and occasionally dress as women for cultural rites annd in the presence of other priests or chiefs. There is no evidence to indicate that the men in either role partake in homosexuality.

Sexually Transmitted Infection Prevention
Among the Yoruba people in Southwestern Africa sexual health is the focus of young people, the elderly are often removed from the conversation. The sexual health of elderly people is not given as much attention as that of young people. They are often excluded from sexual healthcare services and culturally have more faith in traditional forms of prevention and treatment of sexually transmitted infections than they do in western medicine or condoms. Some acceptable prevention tools are sarun domi and aseje, both of which are traditionally made concoction meant to turn disease into water for the body. Other forms of prevention include incisions, amulets, and wraps.

Condoms in Culture
Among subjects of a research study on the sexual health of Yoruba elders, it was found that 71% of participants were Muslim, most were in polygynous relationship, had no formal education, and were retired. Although some of the subjects did have a formal education, only 20.4% of men and 2.8% of women believed in the usefulness of condoms in the prevention of STIs, making the use of condoms limited. The stigma, shame, lack of awareness of its efficacy, and the misconception about its reduction of sexual pleasure all contribute to the decision not to use them during sex.

Among the elderly Yoruba people, it is commonly accepted than most people will contract gonorrhoea in their lives, one subject of a study even suggesting that only those who have the disease can give birth. Three types of gonorrhoea are acknowledged: those that cause people to ooze pus, blood, and what is described as the dog type (atot si alaja). The perceived risk of contracting HIV is very low but it is acknowledged in the term eedi which describes the highest level of infection and improper treatment for that person. Aisan ti o gboogun which describes the general inadequate treatment of certain health conditions is also proper for those who contract HIV.

Sexual Duties of a Wife
While it is socially acceptable for men to have multiple sexual partners while married, even sometimes endorsed by their aging wives, a woman doing the same is frowned upon. The adult children of women will sometimes monitor the activities of their mother to ensure she is not being promiscuous. The folk STI known as magun is a magical substance or curse placed upon a woman to punish her next sexual partner which could result in his death. It is seen as a punishment for sexual immorality. The commonality of male extramarital affairs increases their risk for STIs much more than the risk for women.

Sex and Menopause
The body of a young woman is distinct from a man’s which displays her ability to procreate and her desire for sex. In aging women who no longer have the same level of attractiveness, her value comes from her children and her seniority. Since women had a duty to give their husbands sex whenever he pleased, aging offers some sexual liberation to women who might have found it painful. Beliefs surrounding the dangers of peri and post-menopausal sex discourage it.

The dangers of a folk pregnancy or fibroid is called oyun iju. This is believed to occur when women beyond child-bearing age have unproductive sex resulting in a fibroid to which there is no treatment, rather than a baby. It is also understood that a woman over the age of 60 has the right to retire from her sexual duties to her husband. After having his children and being a good wife, she allows him to engage in extramarital affairs so she can focus on raising her children and grandchildren. For aging women, menopause is a legitimate reason to avoid sex. A woman’s sexual desire is not absent from her life as an elder but is detached from her duty to her husband.