TRADITIONAL MEDICINE AND MAGIC AMONG FARMERS IN ÌGBẸ́TÌ COMMUNITY, OYO STATE, NIGERIA

Abstract

Traditional medicinethe use of available natural resources for healing, and magican attempt by humans to control the supernatural forces, are age-long practices among farmers in Ìgbẹ́tì community. Available studies focused largely on the contributions of the phenomena in relation to healing, protection and nefarious activities with little attention paid to the role they play in farming. This study was, therefore, designed to examine farmers’ use of traditional medicine and magic with a view to identifying their efficacy and side effects in crop production and preservation. Dopamu’s Agro-Magical Approach, which states that agricultural produce could either be abundantly harvested naturally, or induced by magic and medicine was adopted. Ethnographic research was used. In-depth interviews were conducted with recognised Babaláwo (seven), Onísègùn (33), and Farmers (50). Participant observation was employed to garner information from Babaláwo, Onísègùn and Farmers of food crops (yam, cassava and corn). Data were subjected to descriptive analysis. The Babaláwo, Onísègùn and Farmers held that the use of medicine boosted the soil organic matter and nutrient. They indicated that traditional medicine and magic were used in planting food crop with a view to improving farm output. Medicinal items used were animates and in animates, natural and artificial strategically combined for efficacy. The following medicinal items were commonly used in planting: ewé ata ìjọ̀sì (Capsicum frutescens), Kobíowú (bird), awọ́nrínkà (Xylopia aethiopica), pàńdòrò (Kigelia africana), Ìgbá (calabash), ẹyin ìbílẹ̀ (local egg), and ẹfunosùn (Poterocarpus-osun); while others such as the roots of Ìtàpàrà (Rhaphiostylis beninensis), sépolóhùn (Maytenus senegalensis) and akéréjupọ́n (Sphenocentrum jollyanum) were used for crop protection. Irú (Parkia biglobosa), ọ̀kùn (centipede) and water were used for crop preservation. The efficacy of the medicinal items was subject to strict adherence to stipulated instructions as evident in the size and quantity of the produce compared to those of other farmers. Magic items include the use of rituals and incantations for crop planting, protection and preservation. For instance, after muttering some incantations, the farmer must put his hands behind him and use his mouth to take the concoction, made up of ojú ọmọ ajá (puppy’s eye) and ìsápá (Hibiscus sabdabiri) from the calabash, and pour on the seedlings. The efficacy of magic used in this context is threatened if the incantation is not well chanted or the ritual is altered. The penalty for infraction could be as severe as 20 years of land infertility. Those who were less adept in the use of magic opted for traditional medicine. Ìgbétì farmers deployed traditional medicine and magic in the planting, protection and preservation of yam, cassava and corn with proven efficacy, and consequences for infraction.