chapter 8 from Abiodun (2014: 245 – 283). Many scholars have held that to grasp African art, we need to appreciate it on its own terms as opposed to from the perspective of Western aesthetics. In light of Rowland Abiodun’s research (2014), discuss in depth how in Yoruba culture and art, “ewà” (often translated as “beauty”, but more broadly implying aesthetics) is inseparable from “ìwà” (essential character or essential nature). Mention any ways in which this struck an individual as being different from Western aesthetics, whether pre-modern or more contemporary.

Question

chapter 8 from Abiodun (2014: 245 – 283). Many scholars have held that to grasp African art, we need to appreciate it on its own terms as opposed to from the perspective of Western aesthetics. In light of Rowland Abiodun’s research (2014), discuss in depth how in Yoruba culture and art, “ewà” (often translated as “beauty”, but more broadly implying aesthetics) is inseparable from “ìwà” (essential character or essential nature). Mention any ways in which this struck an individual as being different from Western aesthetics, whether pre-modern or more contemporary.

Answer 1

In Yoruba culture and art, the concept of ewà and ìwà being inseparable is central to understanding the aesthetic values of the society. According to Abiodun (2014), ewà is often translated as "beauty" in English, but it encompasses a broader definition that includes aesthetics, harmony, coherence, and balance. On the other hand, ìwà refers to the essential character or essential nature of a person, object, or artwork. In Yoruba aesthetics, beauty is not just about the physical appearance or superficial qualities of an object, but also about its inner qualities and essence.

This perspective differs greatly from Western aesthetics, where beauty is often emphasized as being subjective and based on individual preferences. In Yoruba art, beauty is not just something that appeals to the senses, but it is also tied to the moral and ethical qualities of the artwork. For example, a Yoruba sculpture may be considered beautiful not just because of its expert craftsmanship or aesthetic appeal, but also because of the spiritual significance or symbolic meaning attached to it.

Furthermore, in Yoruba culture, the concept of ewà and ìwà extends beyond just physical objects to include human behavior and actions. A person is considered beautiful not just based on their physical appearance, but also on their moral character and integrity. This holistic approach to beauty and aesthetics is a fundamental aspect of Yoruba culture and art, and it sets it apart from Western aesthetics, which often prioritize external beauty and superficial qualities.

In conclusion, the inseparability of ewà and ìwà in Yoruba culture and art challenges conventional Western ideas of aesthetics and beauty. By incorporating moral and ethical considerations into their concept of beauty, the Yoruba offer a more nuanced and holistic understanding of aesthetics that emphasizes the importance of inner qualities and essence in determining the beauty of an object or person.