Art can be characterized as the articulation or utilization of human inventive ability and creative energy, usually in a visual form , for example, painting or model, offering attempts to be recognized primarily for their magnificence or passionate power. The value and beauty may differ among viewers, browsing the Texas Southern Library's Heartman Collection, Epa: Osanyin Ancestor Helmet Mask. The figure measures 3.5 feet tall, 14 inches wide and features a decorated figurine on top of another helmet-mask weighing nearly 50 pounds. The analysis was developed to inform individuals about the art and functionality of traditional Epa Helmet masks of the Yoruba people in the North West and how the display sets the tone for the community. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get Original Essay Osanyin, Orisa of the forest (even Ebora), maintains abundant flora within it, with the forest believed to hold great power and vast unexplored levels. of knowledge and forms of medicine remain in its canopies. The name Osanyin is also linked to the sound of the agogo gong (power dance bell) which is in turn linked to the leaves, agogo igun, used to ward off evil. Osanyin follows the elements as four leaves because they correspond to our connection with nature. The first sheep afeefe (leaves of air-wind); sheep inon (leaves of fire); sheep omi (water leaves); and Ile sheep or Igbo sheep (leaves of the earth and forest). These ministers know the leaves used reciprocally, among which it is noted that there are leaves with ideals, for example leaf of fortune, happiness, delight, wealth, distinction, luck, freshness, adaptability, peace, lifespan, strength, dress code. , body, feet, But there are also leaves of misery, fever and other much more formidable ailments. The leaves appear in the form of decoration, filtration showers which are proposed to frame an enchanting lake between holiness and certain venerated objects including the blood of a particular creature. This healer or priest deals with the non-surgical healing powers of herbs and powders. Osanyin is even the general name of an herbal remedy and a poisonous mushroom in Yoruba. Osanyin is the repository of unlimited information on medicinal plants designed to cure diseases and supernatural powers. The herbal preparation is indefinitely accompanied by powerful incantations, recognized as ofo ase. This helmet is attributed to Oshamuko of Osi town, understudy of the artisan Arowogun (Areogun) of Osi-Ilorin, who delivered his works from around 1920 to 1950. . It represents Olosanyin whiskey. In his right hand, Olosanyin manipulates a shaped iron staff (opa ore) designed with the symbolism of a winged creature; to his left, a chevron-shaped impala horn reinforced by a specialist. These horns were loaded with revolutionary solutions used to remedy physical or psychological instabilities. The minister's unusually long hair is styled in a solitary braid and adorned with holders for medicine bottles. The end of the mesh rests on the heads of two artists who play their instruments to proclaim the minister's strengths. In addition to displaying specialized skills and understanding of her subject, Oshamuko also demonstrates incredible creative ability (imoju-mora) in rendering the minister's clothes in dynamic form. On each hip of the monk's jeans, the artist cut the zippers which he stretched over the shoulders of two chaperones to contact the gourds ofmedication each time you take it. In more detail, the mask can only be carved from a single piece of Ikoko wood from an Ikoko tree. the largest hardwood found on the west coast of tropical Africa. The helmet has faces on both sides, one has eyes open (looking at the world of the living) and the other closed (looking at the realm of the ancestors). The domed almond opens onto the helmet, and still has a rectangular mouth. The helmet is more or less a superstructure divided by a thick disc separating the wearable helmet half from the figure on top. The figurine desires include the largest, the priest (Osanyin), and around him are representatives of hunters, farmers, kings and mothers. Origin of the Yoruba The origin of Yoruba individuals in Nigeria is vigorously joked about. Some think they originated from eastern Mecca, others say from northern Egypt. Confirmation demonstrates that ethnically, the Yoruba have lived in the territory known as Yorubaland since the seventh century BC. Researchers believe that the area was most likely previously possessed by ethnic groups of the Nok culture. Yorubaland covers the advanced countries of Nigeria, Togo and Benin. The term Yoruba to describe ethnicity did not appear until the 16th century and was not generally used until the 19th century. Yorubaland was initially made up of 16 kingdoms and many other sub-kingdoms and domains which are branches of second demand. of the 16 underlyings. Each kingdom is controlled by an Oba (ruler), but each may have an alternative political method of running things. In some cases, the Oba had complete control, while in others, members of the house generally made decisions. Majesty was passed down regularly through the ages, but not in the usual way. To choose an individual from one of the many imperial families, an electoral college was formed. An illustrious family or royalty could be totally brought up by authority if an individual from that family committed a wrongful act, for example burglary, murder and/or assault or rape. In the eighth century AD, the Yoruba made one of the most well-known baits. kingdoms of Africa. A set of careful dividers and massive barriers were erected and named Eredo de Sungbo. At over 99 miles in length and 66 feet in height, it is the largest pre-frontier monument in Africa, taller than the Great Pyramid. An association between the Queen of Sheba has been recorded in both the Bible and the Quran, although late archaic exploration may demonstrate that the course of events is wrong. Having manifested and cultivated urban areas since the 12th century, the Yoruba have surpassed most adjacent societies. They built towns with bastions and high divisions around the Oba and most of the Yoruba lived in well-built houses. By the 15th century, the Oyo Empire was established and was one of the largest states in West Africa. Ruled by an Oba, otherwise known as Alaafin of Oyo, the Empire inevitably grew so large that it began to draw closer to neighboring kingdoms. Yoruba “A divine journey to the inner self and divine consciousness”. Yoruba is another world or just shy West African spirituality. of a definitive religion that some anthropologists estimate to be nearly 10,000 years old. It includes the convictions of the Yoruba, whose country is in southwest Nigeria and in certain regions bordering Benin and Togo. But Yoruba beliefs are also incredibly broad and reach everywhere. This was partly due to movements that had taken place before the Egyptian heirs. However, the lastRelocation was a direct result of the Atlantic slave trade that transported Yoruba ethnic groups to Trinidad, Tobago, Cuba, the Dominican Republic, Puerto Rico, Brazil, Venezuela and North America. Today, many individuals in the African diaspora are returning to their underlying foundations through an investigation into Yoruba spirituality. The Yoruba spirit focuses deeply on self-manifestation, reckoning with one's predetermination (or destiny), cooperating with the spirits of nature and also its precursors, and striving for the ideal with the divine creator Oludumare. Oludumare is not a “he” or a “she”. The main proper pronoun here is "that" given that Oludumare is a genderless being who is in charge of all creation. He lives on a large estate, far from his creation. However, there are people of sacred mission who help mediate between the Almighty and humanity itself. These delivery men are spirits called “Orishas”. In Yoruba, you must accept and interact with the Orishas to achieve Divine Consciousness. There are many kinds of Orishas. Some have been reliably available and others are people who have made the leap into divine likeness. And then there are the spirits which appear as common goods, for example streams and trees. Although some are similar to the Western idea of ​​an angel, there are also key contrasts. The Orisha are not impeccable creatures. They actually have extremely human qualities, an assortment of idiosyncrasies and diverse dispositions. They get married, break up, and even have their own favorite beers and meals. The Orishas also live on Earth, rather than in the sky. Some say there are 400 and others say there are over 3,000. No one can be sure of the real number. Each Orisha has their own nuance, drumbeat, and even clothing related to them. The Orishas are also equipped to organize assemblies of their followers or religious people. This is done through a complex movement custom where certain orishas are evoked through a specific movement and drumbeat. The Orishas rise from the Earth and ride on the bodies and spirits of those associated with the custom. People can perform in these customs. A few people associated with the custom change their sexual orientation a lot when it comes to their clothing, in case they need to invoke an Orisha of the opposite sex. However, not all minds are good. There are negative spirits called “Ajogun”. These spirits are regularly responsible for terrible things that can happen in someone's life: accidents, depression or illness. People who are trying to get rid of an Ajogun will advise a priest, who performs a divinatory custom to understand the thought processes of the soul and the most ideal method to expel them. Ashe is a constraint of existence like Chi in Chinese conventions or the vitality which passes through the chakras in Indian belief. Ashe is a power that has the ability to cause change – whether great or terrible – and is contained in everything from lightning and tropical storms to blood and sacred names. In Yoruba, we have the opportunity to choose our own destiny before it is conceived. It can be tied to the very specific points of interest of where we live, who we care about, and why we live. However, once we are conceived, we forget these destinies and must struggle to remember them again. Counseling the spirits is a decent method to understand the predetermination and reason of one's life. The link between the Yoruba and Christianity At the time when.