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By H. Harris

The Nigerian diaspora is now world-wide, and whilst Yoruba commute, they take with them their spiritual organisations. As a member of the Cherubim and Seraphim church in London for over thirty years, anthropologist Hermione Harris explores a global of prayer, spirit ownership, and divination via desires and visions.

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But whilst in London they were caught in a triple bind: not only did they have to manage both study and employment, but also the disparities between their own agenda and their role as wife. 32 YORUBA IN DIASPORA The hope harbored by many women was that their greater earning capacity would give them more leverage inside their marriage, and greater security if it failed. But in spite of the skills they were acquiring, women still felt at a relative disadvantage to men in a community where education was so highly valued: “Women must muddle up because they are not much educated,” said one male member.

The Nigerian Origins of C&S No Yoruba could fail to know of the C&S in Nigeria,1 through casual visits, through friends and family who attended services, and from the familiar sight of white-robed followers parading through the streets, praying on hilltops, and prophesying on Lagos beaches. Estimates of members in the Western Region during the 1960s vary from 50,000 to 80,000 but the number of those consulting the prophets in private was far greater. K. 43 churches, so called because of their faith in the absolute efficacy of prayer.

YORUBA WORKER-STUDENTS IN BRITAIN 27 would-be students were required to have prior confirmed college admission plus the finance for fulltime study. 10 The door was closed to self-financing students. But for the worker-students who had beaten the ban, it was this contradiction between their identity as students and the necessity to work that produced the basic tension in their lives. Of the scores of C&S members I spoke to, none had enjoyed continuous fulltime study; all had, at some time, juggled employment and education in a variety of combinations.

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