Yorùbá

Yorùbá pl (plural only)

1. Alternative spelling of Yoruba.
   • 2004, Kamari Maxine Clarke, Mapping Yorùbá Networks: Power and Agency in the Making of Transnational Communities, Durham, N.C., London: Duke University Press, →ISBN, page 88:

     From the late seventeenth to the early eighteenth century, merchants raided Yorùbá towns, captured men and women from large Yorùbá-speaking regions, and sold them, mainly to Portuguese traders.

   • 2014, Wale Adebanwi, Yorùbá Elites and Ethnic Politics in Nigeria: Ọbáfẹ́mi Awólọ́wọ̀ and Corporate Agency, Cambridge University Press, →ISBN, page 251:

     Unlike in the past, the Yorùbá are showing they are ready to accept those who profess Awoist ideals and ideas – and are therefore proper Yorùbá – joining different political parties, an almost heretical practice until the last few years.

   • 2022, Rhoda Abiolu, “Intercultural Relations in Church Music of Nigeria and South Africa”, in David G. Hebert, Jonathan McCollum, editors, Ethnomusicology and Cultural Diplomacy (The Lexington Series in Historical Ethnomusicology: Deep Soundings), Lanham, M.D.: Lexington Books, →ISBN, part 4 (African Insights), page 266:

     The piano was supported by indigenous musical instruments like the ekwe (slab and stick of the Igbo people) and the gangan (of the Yorùbá people—the talking drum) (Modfestivals Marktoberdorf, 2016b and 2016c).

• Yorùbáland

Yorùbá

1. Alternative spelling of Yoruba.
   • 2004, Kamari Maxine Clarke, Mapping Yorùbá Networks: Power and Agency in the Making of Transnational Communities, Durham, N.C., London: Duke University Press, →ISBN, page 88:

     From the late seventeenth to the early eighteenth century, merchants raided Yorùbá towns, captured men and women from large Yorùbá-speaking regions, and sold them, mainly to Portuguese traders. Yorùbá-speaking men and women, more than any other West African ethnic and linguistic group, were enslaved and exported to North America, Cuba, and Brazil in large numbers.

   • 2018, Henry B. Lovejoy, Prieto: Yorùbá Kingship in Colonial Cuba during the Age of Revolutions, Chapel Hill, N.C.: The University of North Carolina Press, →ISBN, page 103:

     An analysis of the Lucumí subclassifications associated with Yorùbá-speaking kingdoms and places indicates that over 75 percent had Yorùbá names, compared to less than 25 percent from other non-Yorùbá-speaking ethnonyms. This analysis confirms how the largest concentrations of Yorùbá speakers left Ouidah and Lagos, while non-Yorùbá-speaking groups generally departed to the east and west of those two ports.

   • 2022, Rhoda Abiolu, “Intercultural Relations in Church Music of Nigeria and South Africa”, in David G. Hebert, Jonathan McCollum, editors, Ethnomusicology and Cultural Diplomacy (The Lexington Series in Historical Ethnomusicology: Deep Soundings), Lanham, M.D.: Lexington Books, →ISBN, part 4 (African Insights), page 266:

     The use of the gangan, or “talking drum,” was particularly unique because it enunciated Igbo words. What makes this special is that the drum is poised to pronounce Yorùbá words with its various distinctive tones and inflections. […] The inculcation of the drum to pronounce Igbo words draws attention to an intercultural and linguistic dimension to the talking drum’s beats where there is the superimposition of indigenous Yorùbá rhythms on the Igbo language.