Abstract
Philosophy has been perceived as the quest for knowledge that makes the man go out of his way to unravel the world around him. Philosophy differs across different cultures because culture is an inseparable aspect of it. Therefore, this research is motivated by how Yoruba philosophy, a subset of African philosophy, is projected in Nigerian Hip-hop music. The study is focused on identifying the components of African philosophy in the data as a way of indicating the presence of African philosophy in the selected data. Using purposive sampling technique, the study selected two of Olamide’s tracks for analysis. Qualitative approach to data analysis was adopted to explain the various philosophical tropes embedded in the songs. Anchoring the discussions on Makinde’s (2010) theoretical proposition, the study found that the most dominant philosophical trope in the tracks is the belief in and reverence for Olodumare (the Supreme Being). Others are philosophies of Ori (destiny), Omoluabi (good character) and time. It also found that the singer appeals to Olodumare through his Ori to help him in the journey of life so that the enemies would not overcome him. Additionally, there are instances of answered prayers where Olodumare has blessed the singer and his group. In conclusion, the study submits that considering African philosophy from the perspective of Nigerian Hip-hop music underscores the fact that the philosophy can be projected through as many modes as possible. It thus suggests that African philosophers and scholars in Cultural and Media studies pay critical attention to this neglected area.
Introduction
The incursion of western civilisation, which has superimposed itself on African mentality and worldview is a sad reality that Africans have lived with for several decades. According to Oguejiofor and Ezenwa-Ohaeto (2015, p. 4-5), “To justify colonialism and cultural subjugation, Africa was presented as a continent without history, without geography, literature, culture, civilization and of course, philosophy. The degrading effect of slavery was therefore reinforced by colonialism”. With this subjugation, Africans have been erroneously perceived as a people without their own philosophy. To worsen the matter, some African scholars, to their own detriment and to the glorification of western ideals and values, also reason along this line by supporting the Eurocentric claims. However, a group of other African scholars who are Afrocentric in approach have not only believed in the existence of African philosophy, but have also sought every opportunity to project it and advance the African ideals and values.
Content
As a result of the superimposition of western philosophy over African philosophy, there has been a manifestation of western values in most facets of African lives. This ranges from wedding to naming ceremonies, from gender roles to dressing patterns, from architectural designs to artistic creativities and even entertainment through the mass media. This last angle– entertainment– is the crux of this present research. It is predicated upon the obvious notion that there has been a replacement of African musical culture with that of the West. In other words, music and artistry in African societies have gradually lost their African expressive forms while gradually putting on the vestiges of foreign music and Artistic forms
Conclusion
In conclusion, this study has explored how philosophy can be effectively communicated through diverse mediums, with a specific focus on the African philosophical insights embedded in Nigerian hip-hop music, particularly that of Olamide. Through his music, Olamide provides a rich tapestry of African values and systems, offering philosophical reflections that resonate with contemporary societal issues. This study reveals that Olamide's music does not merely entertain but also serves as a conduit for the dissemination of African philosophy, addressing themes such as identity, resilience, and socio-political struggles. The widespread popularity of Nigerian hip hop, amplified by mass and social media, positions it as a powerful tool for philosophical engagement, particularly with the youth. By blending entertainment and philosophical teachings, Olamide’s music embodies a modern approach to African philosophy that makes it accessible, relevant, and impactful. Therefore, this study underscores the importance of recognizing and further exploring the philosophical dimensions of Nigerian hip-hop as a means of preserving and propagating African thought in the contemporary world.
References
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Oguejiofor, J.O. & Ezenwa-Ohaeto, N. (2015). ‘Contemporary African Philosophy, Identity
and the Question of African Languages.’ OGIRISI: A New Journal of African Studies.
(11), 1-18.
Oguejiofor, O. J. (2009). ‘Negritude as Hermeneutics: A Reinterpretation of Leopold Sedar
Senghor’s Philosophy.’ American Catholic Philosophical Quarterly. 83 (1), 79-94.
Oladipo, O. (1992). ‘The Yoruba Concept of a Person: An Analytico-Philosophical Study.’
International Studies in Philosophy. 34 (3), 15–6.
Olanipekun, O.V. (2017). ‘Omoluabi: Re-thinking the Concept of Virtue in Yoruba Culture
and Moral System.’ Africology: The Journal of Pan African Studies. 10 (9), 217– 231.
Olapade, J. (2019). ‘A Musical and Textual Analysis of Olamide’s “Science Student.”
OJOMAJournal of Music and Aesthetics. Vol. 4, 1–10.
Oyeshile, O.A. (2006). ‘The Physical and Non-physical in Yoruba Concept of the Person.
Philosophia De Sellentt. 35 (2), 157–166.
Rocoeur, P. (1992). Oneself as Another. Chicago: University of Chicago Press.
World.’ International Journal of Humanities Social Sciences and Education (IJHSSE)
1 (7), 86– 94.
Asiegbu, M.F. (2016). Contemporary African Philosophy: Emergent Issues and Challenges.
Ogirisi: A New Journal of African Studies. Vol. 12, 1– 24.
Balogun, O.A. (2007). ‘The Concepts of Ori and Human Destiny in Traditional Yoruba
Thought: A Soft Deterministic Interpretation.’ Nordic Journal of African Studies. 16
(1), 116–130.
Balogun, O.A. (2011). ‘Philosophy: What Social Relevance.’ Filosofia Africana, 11(2), 103
116.
Balogun, O.A. (2013). Philosophy in an African Culture: A Light in the Darkness. Ago-Iwoye:
Olabisi Onabanjo University Mass Communication Press.
Egbunu, F. E. (2014). Language Problem in African Philosophy: The Igala Case.’ Journal of
Educational and Social Research. 4 (3), 363-371.
Fadahunsi, A. (2002). ‘The Social Foundation of Philosophical Development.’ Babcock
Journal of Management and Social Sciences. 1 (1), 164-169.
Gbenga, F. (2008). ‘African Philosophy and the Method of Ordinary Language Philosophy.
African Journal of Political Science and International Relations. 2 (4), 085– 090.
Hwang, K. (2012). ‘Western Philosophy’s Concepts of Person and Paradigm Shifts.’
International and Cultural Psychology. Vol. (1). 41– 68.
Ibkwe, E.U. (2020). ‘Philosophy of African Music as Oral Literature.’ Awka Journal of Research
in Music and the Arts. Vol. 9, 33-45.
Kanu, I.A. (2018). ‘African Philosophy as an Ontologico-existential Hermeneutics.’ Nnamdi
Azikiwe Journal of Philosophy. 10 (2), 1–9.
Kanu, I.A. & Onebunne, J.I. (2022). African Music and African Philosophy: Dialogue on African
Philosophy and Development. 2022, 10:30
Levy-Bruhl, L. (1923). Primitive Mentality. New York: The Macmillan.
Luthans, F.R.; Wyk, V. & Walumbwa, F.O. (2004). ‘Recognition and Development of Hope
for South Africa Organizational Development Leaders.’ The Leadership and
Organizational Journal. 25 (6), 512– 527.
Makinde, M.A. (2010). African philosophy: The Demise of a Controversy. 2nd Ed. Ile-Ife:
Obafemi Awolowo University Press.
Mbiti, J.S. (1969). African Religions and Philosophy. London: Heinemann Educational Books
Ltd.
Negedu, I.A. (2014). ‘Beyond the Four Categories of African Philosophy. International
Journal of African Society Cultures and Traditions. 2 (3), 10-19.
Oguejiofor, J.O. & Ezenwa-Ohaeto, N. (2015). ‘Contemporary African Philosophy, Identity
and the Question of African Languages.’ OGIRISI: A New Journal of African Studies.
(11), 1-18.
Oguejiofor, O. J. (2009). ‘Negritude as Hermeneutics: A Reinterpretation of Leopold Sedar
Senghor’s Philosophy.’ American Catholic Philosophical Quarterly. 83 (1), 79-94.
Oladipo, O. (1992). ‘The Yoruba Concept of a Person: An Analytico-Philosophical Study.’
International Studies in Philosophy. 34 (3), 15–6.
Olanipekun, O.V. (2017). ‘Omoluabi: Re-thinking the Concept of Virtue in Yoruba Culture
and Moral System.’ Africology: The Journal of Pan African Studies. 10 (9), 217– 231.
Olapade, J. (2019). ‘A Musical and Textual Analysis of Olamide’s “Science Student.”
OJOMAJournal of Music and Aesthetics. Vol. 4, 1–10.
Oyeshile, O.A. (2006). ‘The Physical and Non-physical in Yoruba Concept of the Person.
Philosophia De Sellentt. 35 (2), 157–166.
Rocoeur, P. (1992). Oneself as Another. Chicago: University of Chicago Press.