The concept of the unpredictable hero. The Yorùbá religious system (Benin and Nigeria). Eshu, the unlikely Trickster
// ABSTRACT IN ENGLISH: Many scholars have applied the term trickster (deceiver) as a notion to some characters occupying a prominent place, other times not, in some complex beliefs systems among West African traditional societies. Understanding Eshu, seen as a mediator or translator of Yorùbá relig...
Gespeichert in:
Veröffentlicht in: | Cahiers d'études africaines 2011-01, Vol.204, p.811-845 |
---|---|
1. Verfasser: | |
Format: | Artikel |
Sprache: | fre |
Schlagworte: | |
Online-Zugang: | Volltext |
Tags: |
Tag hinzufügen
Keine Tags, Fügen Sie den ersten Tag hinzu!
|
Zusammenfassung: | // ABSTRACT IN ENGLISH: Many scholars have applied the term trickster (deceiver) as a notion to some characters occupying a prominent place, other times not, in some complex beliefs systems among West African traditional societies. Understanding Eshu, seen as a mediator or translator of Yorùbá religion (Nigeria, Benin), will determine other orisha's specificity. The latter are different from one another in the way they are delineated by an intermediary gap. Eshu is the only one who, as a geomantic oracle vector and the interpreter of most of cult-groups authorities, knows predominantly all about the secrets of universe whom he has received no share - the only identified realm has been the market place. As a remarkable figure met within the religious system, Eshu means fluctuant values and the reverse (or other) side of institutions. Within the well-established religious system order he introduces an important margin of unpredictability or uncertainty that "loosens the ring up". Therefore he sets the whole organized religious system free questioning all that exists. As an omniscient and ubiquitous agent - whatever are the levels of traditions or religion concerned - he urged us to consider attentively two phenomena: the sacred primacy found in each component of the social and political system; the need of a stimulating principle to create a new social order. In other words, whether Eshu must be seen as the translator and commissioner of the social order - this one remaining definitely out of reach - after the destruction of a previous social order, he expresses disorder thus creating a new social order. Considering individual or collective worship experiences from a dynamic standpoint, Eshu solely and continuously maintains an absolute prerequisite for sacred replication. All these basic characteristics lead us to reconsider the notion of trickster itself and its false and indefeasible reality. This notion will be found firstly as an ever plausible working out keystone whose highlights are similar to mirage or delusion. Reprinted by permission of Éditions de l'École des hautes études en sciences sociales |
---|---|
ISSN: | 0008-0055 |