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Yoruba Environmental Ethics

 Yoruba Environmental Ethics: A Holistic Approach to Sustainability



Edited by Fr Lawrence Ogundipe, SDV 

Introduction

The Yoruba people of West, descendants of Oduduwa, are one of the largest ethnic groups in West Africa. They are located in states such as Lagos, Ogun, Oyo, Osun, Ondo, Ekiti, Kwara in the Southwest region of Nigeria. They also contribute sizeable proportion of Kogi and Edo states, and they make up around 21% of Nigeria’s population. The majority of the Yoruba speak the Yoruba language. 

Names and terminologies are fundamental for people, with Yoruba people inclusive. The terms Agbeegbe, Ayika in Yoruba language which has its English translation as environment or surroundings refer to the external factors such as air, water, and all other things affecting an organism. It also has to do with the surroundings or conditions in which a person, animal or plant lives or operate. 

Our environment therefore, is our surrounding which includes living and non-living things around us. The non-living components of environment are land, water and air, while the living components are germs, plants, animals and people. A change in any component of the environment may cause discomfort and affect normal life. 

It is evident that the Yoruba people have a rich cultural heritage that emphasizes man’sinterconnection with nature; they are aware of the deep nexus between humanity and nature, which is Supreme Being. The beliefs and traditions of the Yoruba are informed by their interactions and observation with their environment, this fact, makes caring for the earth a central issue in the Yoruba life. This act of caring for the earth is therefore, sacrosanct for the Yoruba especially, because it cannot be completely divorced from their belief in gods. So, nature though anthropocentric is theocentric. 

This is factual because for the Yoruba people, the earth is Olodumare’s creation. It is a common heritage which God had freely commissioned his creative agent to bring into existence and had inserted the human family into it. As such, Yoruba traditional worldview promotes respect for the earth, animals, trees, and the natural world. They believe that man has an integrated relationship with the environment. The next task of this article aims to explore the principles and practices of Yoruba environmental ethics and to view its relevance to contemporary sustainability challenges.


Principles of Yoruba Environmental Ethics

Environmental ethics is a field in applied ethics which seeks fundamental questions about humans and environment. It examines the moral relationship between humans and the environment. Yoruba environmental ethics is rooted in their cosmology, which recognizes the interconnectedness of all living beings and the natural world. They advocate the integration of man with the sacred cosmos; because of the sacredness of nature. As such, the idea of religion is also deeply enmeshed in the Yoruba idea of the environment. 

Nature is so permeated by the sacred that every part of nature is believed to possess a touch of divine. This can be visibly related in the Yoruba cosmogony, which attests that Olodumare (God), planted human beings at the pinnacle of nature so as to nurture, tend and manage for their use and enjoyment without disrupting the beauty, serenity and orderliness in it. This underscores the fact that though it is not just human beings that make up the environment, they however add up to the major components of the environment. 

However, Ethics is the normative study of the principles of right and wrong, good or bad, justice and injustice, virtue and vice. It looks into what ought to be done as against what is.Importantly, Ethics is not just normative study of principles or laws, it can be applied as an interrogative tools. 

Herein, the exposition on principles of Yoruba environmental ethics is an enquiry on relationship of man as a moral agent with the environment. It seeks to interrogate human’s activity as a moral agent with regards to the environment. It seeks to unravel the understanding and practices of the Yoruba people with relation to the environment. It explores whether the Yoruba people have responsibility towards the environment, if yes what responsibility do they have? 

In principles of Yoruba environmental ethics, the environment and the people that inhabit it cannot be completely divorced. The environment is people, while the people are the environment as well. In the light of these credible observations, the Yoruba people understand that the environment is a gift with high level of dignity that needs to be respected. The people are drawn to their responsibility towards restriction of dominating nature, in order to preserve the harmonious relationship in the Cosmos. 

The Yoruba people placed sacredness on natural phenomena, they believe in showing respect and reverence for the earth, animals, and plants. This respect is reflected in their traditional practices, such as the protection of sacred groves and the veneration of certain tree species.With the sacredness attributed to the natural phenomena, the Yoruba people revered nature. This attitude obliges them to be friendly and it also constrained them from mishandling the environment.


Practices and Traditions

In Africa and Nigeria, (Yoruba) the traditional religion holds the strength on the assumption of Psychic/supernatural powers to objects called gods and goddess. There is a permeation of religion in the practices and traditions of the African people. The major tenet of African traditional religion and belief system lies in the belief that the abode of the gods and goddess can be within the community. As such, African religious tradition and belief systems are replete with the sense of the numinous in the environment. 

The Cosmos is believed to be endowed with spiritual forces because in every object in nature, besides it’s physicochemical components, there is something central to its existence; that is, an Absolute Being through which life is vitalized. As such, religion pervades the life of the Yoruba people who worship various gods like Osun, Sango, and Ogun. Thus, with this sacredness in nature, Yoruba environmental Ethics sees nature not just as an empty impersonal object to be thrashed and recklessly exploited. 

Based on the unified system of nature, Yoruba people treat the land and other natural phenomena with respect as everybody regards himself more as a tenant and caretaker rather than its owner and exploiter. Thus, the people through their practices and traditions have kept cordial contact with nature, because nature is man’s natural home. It is a reality to be cared for and sustained. The Yoruba people have a number of traditional practices that reflect their environmental ethics. These include:


- *Sacred groves*: It is one of the natural phenomena that is considered sacred by different African communities. Some Yoruba communities have traditionally protected sacred groves, which serve as biodiversity hotspots and spiritual sites. Sacred groves as a natural phenomenon are revered as sacred for its conscious association with deities, divinities and spirits. Traditional beliefs play a significant role in the preservation of Yoruba sacred groves. These groves are dedicated and reserved for sacrifices and rituals; it is inherently religious. Reverence for Sacred groves contributes to the preservation and sustainability of the environment. An instance is the Osun grove in Osogbo, where the annual Osun Osogbo festival is celebrated; and whose forest and river are forbidden for hunting and fishing. It is an example of the deep-seated idea of the preservation and care of the environment. The same attitudinal reverence can be seen among the Egba of Abeokuta where the Olumo Rock is dedicated to the spirit of the rock believed to have offered the people assistance and protection.

- *Animal symbolism*: Animals are revered and often associated with specific deities or qualities. This symbolism often differs ranging from the association attributed to the animal by a given community. What each community chooses to preserve as regards wild life vary from place to place. Some will say that the killing of Antelope (Etu) or python (Ojola) is forbidden because it is believed to be their father’s cousin or somebody’s mother. This may not necessarily be the case; it could just be that Antelope and Python are already endangered in that community. Similarly, for environmental care and friendliness, Yoruba people have respect for domestic animals too; like cat, dog, parrot, dove, etc.

Meanwhile, some communities in Yorubaland prohibit the killing of certain animals because they might have observed their importance in the ecosystem. An example is omo nile (wall gecko) which feed on insects; when they are killed certain insect population increase above natural threshold. Similarly, the tiniest insect is regarded as having the right to life. This is probably the reason why ants are regarded as aafa inu igbo (the Lord of the forest).

- *Tree veneration*: Land resources and certain tree species are considered sacred, and their preservation is prioritized. Certain trees are not to be fallen because of religious beliefs, when they are to be fallen however; it is usually accompanied with sacrifices and rituals to the gods. Teleological, it obliges to the dignity of the tree, which is another important item that the people attach value to. The importance attached to land is reflected in the sacrifices made to the gods of soil fertility to improve yield. 

Traditionally, the practice of bush fallow and mixed cropping are measures adopted by the people to enhance soil fertility and protect the land from depletion and impoverishment. Furthermore, certain trees, like Iroko, mahogany, silk cotton tree etc are considered sacred in some Yoruba communities, and as inhabiting totemic spirit; and perhaps such trees are revered. Notably, such trees have broad spiritual and symbolic importance because they are linked closely to number of spiritual concepts, including enlightenment, and self reflection. Notwithstanding, Africans did not just attach much importance to the trees for spiritual purposes but also trees and plants in general are useful in enhancing life. Tree’s barks, roots and grasses provide herbal medicine to human beings and to wild, and domestic animals. God’s presence was attributed to them so as to make them sacred, respected and preserved. 

Hence, some of these practices are connected with prohibitions as regards indiscriminate tampering with nature are sometimes designated as eewo(taboo). Eewo is an important concept in the Yoruba tradition; it is used in forbidding certain practices among which the people have what is permissible or forbidden as regards their relationship with the environment. Taboo refers particularly to the sacred character of people and things, and the uncleanness that follows violation of the prohibitions with which they are surrounded.

Relevance to Contemporary Sustainability

Acknowledging certain level of deterioration and sophistication that world environmental challenges have reached, Yoruba environmental ethics deserves our attention. Because it offers a holistic approach to sustainability, by recognizing the interconnectedness of human and environmental well-being.Nevertheless, it is their practices and traditions that shaped this amazing view, which disclose impact of preservation of nature.There is no doubt about this generic traces in Africa, because traditional African religions as done in African communities are environmentally friendly and sustainable, thus contributing so much to nature resources sustainability and conservation. 

This approach of environmental friendly mindset is particularly relevant in contemporary times, where environmental degradation and climate change are major challenges. It is crystal that the new Millennium purports to be one ridden with ecological crises as some scholars and environmentalists are drawing attention to the serious damage the environment is undergoing.The danger that environmental crisis is posing globally is holistic, thus man and nature are at the verge of obliteration. 

It is factual that this era has experienced in all the segments developed, developing and underdeveloped world, a huge level of industrialization and scientific growth. However, these growth and expansion have been as a result of environmental degradation, original vegetation modification and human interference; giving rise to great cost on natural environment. What is visualised following the ecological crises is an environment moving towards obliteration. Awareness is already set abroad due to the minimal results the industrialized nations with their sciences have been able to attain. As such, Yoruba environmental ethics offers insight as to ameliorate the danger in the biosphere. It brings humanity to an understanding of their state in nature; as stewards who exists with others. 

The environmental ethics of the Yoruba people directs man to observe nature and to care for it. It instils in humans that consciousness of interdependence for the sustainability of nature.Yoruba people in upholding their environmental ethics have been steadfast to their practices and traditions. In these lights, certain actions and behavioural patterns are considered as abomination and unacceptable in the land. These prohibition is certainly derived from the sacredness that the people observe and have towards nature.It is relevant to promote the good preservation of nature; by considering nature as sacred, people will see the need to revere rather than exploiting it. 

This is most appropriate because if when humans decides to act in unethical manner towards the environment, the repercussions surfaces through different environmental crises. By incorporating traditional knowledge and practices, a holistic approach toward sustainability of nature becomes attainable. In line with these, on one hand, we can maintain and preserve the environment from progressive degradation which poses a threat to the existence of the earth’s environment. And on the other hand, we can enhance environmental conservation efforts and promote sustainable development.


Case Studies

- *Sacred grove conservation*: Efforts to preserve sacred groves have contributed to biodiversity conservation and community engagement.

- *Traditional agriculture*: Yoruba traditional agriculture practices, such as crop rotation and agroforestry, promote sustainable land use and ecosystem services.


Conclusion

The Yoruba people’s environmental ethics provides valuable insights into sustainable living and environmental stewardship. The environment is bestowed with beauty and the different inhabitants of nature are placed according to God’s design. Though, the environment isanthropocentric, yet it is highly theocentric. As such It entails collaborative manifold effort of every individual in caring for the environment. The environment is a home to life, though the human life is of great importance, lives of other entities in nature deserves to be respected. The Yoruba environmental ethics encourages and optimizes respect for the cosmos. The people are taught by their culture and tradition clear identification ofbiodiversity in nature. By embracing these principles and practices, we can foster a deeper appreciation for nature and work towards a more harmonious relationship between humans and the environment.


References

- Abimbola, W. (1976). Ifa: An Exposition of Ifa Literary Corpus. Oxford University Press.

- Awolalu, J. O. (1979). Yoruba Beliefs and Sacrificial Rites. Longman.

- Beier, U. (1959). The Origin of Life and Death: African Creation Myths. Heinemann.

- Falola, T. (2013). The Power of African Cultures. University of Rochester Press.

- Ogundele, O. (2008). Yoruba Environmental Ethics and Sustainable Development. Journal of African Cultural Studies, 20(1), 53-67.

RidwanIsholaMogaji, Assessing The Yoruba Conservation Approach in Addressing Contemporary Environmental Crises; inCrowther Journal of Arts and Humanities, Volume 2, Number 4, May, 2025.

https://doi.org/10.5829/IDOSI.MEJSR.2020.240.253


Further Research Directions

- *Interdisciplinary approaches*: Integrating Yoruba environmental ethics with modern environmental science and conservation efforts.

- *Community engagement*: Collaborating with Yoruba communities to develop sustainable development projects that respect their cultural heritage.-

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