SEXUALITY IN THE DOMINION MANDATE (GEN. 1: 26- 28) AND ITS REFLECTION IN THE YORUBA SOCIO-CULTURAL CONTEXT

Abstract

Sexuality, a concept which expresses different sexual and gender-related activities and features, manifests in the dominion mandate (Gen 1: 26- 28) and the Yoruba socio-cultural milieu. Previous studies on the dominion mandate focused on imago Dei, ecological concerns, earth stewardship, and gender discourse, with little attention paid to the issue of sexuality and its relatedness to the Yoruba. This study was, therefore, designed to examine sexuality in the dominion mandate, with a view to identifying its expressions and functions as well as its reflection within` the Yoruba socio-cultural context. Chris Manu’s Inter-cultural Hermeneutics, which relates the biblical texts to African context, provided the framework. The historical-critical method was utilised in the interpretation of the perìcopé. Four sessions of focus group discussion were held in Osogbo and Lagos. These cities were chosen because of their traditional nature and cosmopolitan, respectively, and where traditional worshippers and Christians interact. In-depth interviews were conducted with 16 Ẹleṣ́ ìn abáláyé (indigenous worshippers), five Babaláwo (Ifá priests) and 25 Christians (10 members of the clergy, 15 members of the laity) who had deep understanding of the expression and practice of sexuality. Data were subjected to exegetical and content analyses. The dominion mandate text (Gen. 1:26 - 28) reveals three fundamental principles: fecundity, mutual relationship and exclusivity and suppressed sexuality. These characterise the foundation for the expression and practice of sexuality. Fecundity is represented as the principal instruction given to humanity on sexuality, which is expected to be achieved through heterosexual reproduction. This was corroborated in another text where ish (man), yada (mate) and isha (woman) procreated, which began human population (Gen.2:24-25). This indicates heterosexual conjugal relationship as a process to procreation. Mutual relationship and exclusivity is promoted through sexual expression practised in monogamous heterosexual context in which the two share their hidden divine potentials. This also leads to intimacy which engenders social cohesion. Suppressed sexuality portrayed in the text, shows the need for humanity to subdue their sexuality by restricting its expression and practice to monogamy which was established so as to instil discipline on humanity as a requisite to having dominion over other creatures. Yoruba understanding of sexuality is codified in the oral tradition and its motive is analogous to dominion mandate. Expression and practice of sexuality as reflected in the Yoruba socio-cultural milieu is a sacred phenomenon that should be done to achieve the divine goal, and should not be abused. Yoruba expression of sexuality has the focus of fecundity for the purpose of perpetuating the worship of gods and goddesses, as confirmed by all the Babaláwo in Osogbo. The purpose of sex is to promote mutual understanding and intimacy among couples. The majority of both indigenous worshippers and the Christian respondents claimed that Yoruba expression of sexuality opposes sexual perversion like homosexuality, bestiality, paedophilia and pornography. Sexuality, as expressed in the dominion mandate and also reflected in Yoruba sociocultural context, is a veritable avenue for the stability, sustenance of human race and development of the society.