Natural Birth Stories
The concept of birth control among the Yoruba
THE CONCEPT OF BIRTH CONTROL among Yoruba
Oladele Caleb Orimoogunje, Ph.D
INTRODUCTION
Africans have developed their own theories development. Thus, we can say that control of most programs in the Western world, including births are complementary to those already existing in Africa. In other words, the programs of the Western world are not new, as will be illustrated below. This document focuses on the attitude Yoruba to a birth control that we believe is not foreign to them. In agreement with their point of view, this paper examines the importance the concept of birth control economically and politically. We will try to explore some of the stories in prose that traditional Yoruba strengthen the practice of birth control among the population.
Birth control is a system whereby parents are medically advised generate the specific number of children they can accommodate, and thus have a reasonable space between a child and another.
Practice birth control was in force in the Yoruba society since time immemorial. A survey of traditional prose narratives Yoruba states that the race has different sound devices for the program will never before Europeans arrived. The Europeans came to add or complement existing means of birth control in the Yoruba society, rather they brought politics to the people. Therefore, we invite stare prose narratives traditional Yoruba, as itan-feyikogbon (stories), itan Orirun (origin stories), itan Yenwo (stories of divination), itan / Oro-GBO-rerin-in (in the verbal jokes) and itan A-MU-sagbara (stories casting). We also take note of traditional Yoruba proverbs and aphorisms that cut all the above stories.
Illustrations of birth control in Yoruba Traditional PROSE NARRATIVES
As we discussed, the narrative prose of Yoruba traditional assumption that the idea of birth control very Aboriginal race. This is not a culture of borrowing.
It is stated in floridly Ifa Literary Corpus (stories divination) which harem women who give birth to children too should be discouraged. Ifa foresees the bleak future facing unchecked procreation. By Abimbola (1968:28-30), the root cause of this problem is strongly rejected. Olabimtan (1959-73) also highlights the Yoruba opinion on birth control with the use the history of divination. In his book Kekere Ekun, Raimi, a renowned seer, Elisabet advised to reject the idea of having children too many. Those who know his work would agree with us that parents Alabi are able to give their child a quality education because is the only Son, they support with all their resources.
Various sayings portray Yoruba traditional society is a positive attitude towards birth control. Let us go too far, proverbs and aphorisms are the moral sciences Yoruba society through which they make their positions some known phenomena. Contrary to popular perception, the Yoruba in fact have an idea of the policy expressed in their proverbs and aphorisms. A proverb goes thus "kaka ka begbaa Obuna a kuku Bikan soso oga" (A child's success is better that thousands of nothings) makes us aware that Yoruba believe so it is better for parents to create a child who would benefit from parental care than have many of ruin them in poverty. The poor are generally advised to limit their family size, so it does not become a burden to society as a whole. Malformed children, undoubtedly constitute nuisance in the community. They also firmly convinced that many children and make unspaced life difficult. Therefore, the kick against the Yoruba idea to take children away more than we can accommodate. In the collection (1947:30) Ajibola, a Yoruba proverb which depicts the madness in the procreation of children more than necessary is developed, and it is therefore "Omo Beere, OSI Beere, BI Bimo has to PO BI eruptions, Omo Gbon NI SE Olu omo "(as far as children are so poverty is, if you have children as numerous as the sands of the earth, wise of them are real children). This proverb projects Yoruba positive views of birth control. To show that the Yoruba are less interested many children, they continue to hammer that Omo kb NI ayoli ENI omo lo sin Bimo meaning that the surface level, simply having children does not cause of excessive joy, parents whose descendants survive are those who really children. At metaphorical proverb efforts make society aware that many children do not really matter. Instead people should go for some smart parents can be proud. What they think, essentially, is that parents should take their children's future into consideration and not just simply put the world without a concrete plan for them. The Yoruba did not take the idea of being a parent if there is a lack of moral, economic and political (policy households) the insight to raise children. Hence the saying goes "Bi a ko ba omo iya i SE, a ki i pe alakara" which means that there no sense to be a parent if one is handicapped financially and morally decadent take good care of her children. This shows that the Yoruba attach not much importance to the procreation of children if she would only bring disadvantages.
In Itan Feyikogbon (stories), as illustrated in Babalola (1973:66-69), we observe that Tullberg's Rat generates more than it can accommodate. Two children are given the Turtle which in turn killed them while Rat's Tullberg is absent. If Rat Tullberg has a child, it has been easy for her to take the child along a journey. This is didactic. The story sends a message to society that parents should not have more than they can cope. There are various texts Itan Feyikogbon illustrating the bad effects behind the negative attitude towards birth control.
When we go to Through some excerpts Itan Orirun Origin (Stories), we become aware of the tragedy of uncontrolled attitude toward birth control could bring to society. Various texts in Itan Orirun are used to promote the Yoruba society to adhere to this policy. In some Itan Orirun Ibo (story theoganic) Ayonu who is ostracized and hunted by his brothers Iregba is presented to us. There Pandemonium and commotion among them because of their large numbers. Falcon He refuses to hear the falconer and making them collapse. In our data collection, we met various texts Orirun itan that the evils caused through exposure to the company many children.
METHODS CONTROL OF INDIGENOUS BIRTHS
Despite the fears of the unknown that encourages Yoruba generate many children they are not ignorant of the problems arising from excessive possession of children in one, s household. We are aware that the Yoruba did childbearing many children, but at the same time, do not escape the fact that circumstances require them to do so (eg the high rate of infant mortality, fear of the unknown and the need for the factors of agricultural products between the rich) If an average Yoruba is assured of full immunity to power that is regarding the protection of children, and it is also assured of the availability of agricultural equipment (in rural areas), it is ready to go for just what he can properly take care of.
The local drugs whose effectiveness is not in doubt are used. The most popular among them are the local rings that men and women can put their lingers. It is believed that none among the Yoruba sex can result in pregnancy when the ring is placed. They prefer these rings for all oral drugs because they do not cause damage inside as others do. It is even better, when compared with condom, in the sense that it does not bother touch natural relationship between the male and female during coitus.
The frown Yoruba in sexual intercourse during lactation (although scientifically not true) Looking at the metaphorical meaning of this belief, we find that the fear of unwanted pregnancy makes kick cons such an act would certainly affect the house economically.
Other methods used in birth control on which time and space do not permit us to dwell are oral medications, use of incantations and making incission on the body.
Today, these local methods of birth control are not widely practiced, especially in cities. Two main reasons are responsible for this. One, the fear that the use of locally produced medicines may lead to permanent infertility Many couples put off. Secondly, the minds of many couples in urban areas have been Westernized, they see nothing good in the methods local. They prefer the government subsidized Western methods for the drug locally. They also have little or no knowledge of indigenous methods, because they are not promoted by the government at all levels.
We believe, therefore, this paper invites sociologists and Gynecologists Western-trained medical research in these local methods of birth control, and make a point of duty to inform the Government and the masses.
CONCLUSION
From go-ahead, we discussed how Yoruba life, as regards birth control. We observed that politics is no stranger to the race. We also discussed the methods employed in the local environment traditional Yoruba to propagate family planning. In our work, we also refers to traditional prose narratives in which we yoruba extract the points of view on the Yoruba concept of birth control.
We also observed that the Yoruba are not consistent with overspending birth control slogans of the Western world. They believe that the funds in the program is more than sufficient to meet population more than the negative attitude towards birth control may cause in the near future.
Birth control is considered not as a policy loan if there is a slight diference in practice between the white and Yoruba. Counsel White policy for both poor and rich. The Yoruba believe that the rich can create as many children as they may face, while the poor should reduce their coat according to the cloth available. It is this ambivalent attitude towards politics among the Yoruba
Therefore, we abserved that Yoruba have an idea of optimum population for the family and the community as a whole. Apart from their being familiar with birth control before the arrival of whites, they are also well aware of the great aignificance concept.
REFERENCES
Abimbola, W. (1969) Ohun Ijinle Enu Ifa, Kini APA, Glasgow Collins
AJIBOLA, J (1947) Owe Yoruba, London: Oxford University Press.
LOLA BABA, A. (1973) Akojie
OPO Ijapa Alo, Kini APA, Ibadan, Oxford University Press
__________ (1973) Akojopo Alo Ijapa, Apa Keji, Ibadan: Oxford University Press
OLABIMTAN O. (1969) Kerere Ekun, Lagos: Macmillan Publishers Ltd.
ORIMOOGUNJE O. (1994) Seminar Research II, entitled: A detailed study of itan Orirun. A genus of Yoruba Traditional Prose Narat. Department of African Languages and Literatures, University Lagos
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