The chemistry of taboo: Decoding Yoruba indigenous science

Bridging the gap between herbal and medical science and standing up for herbal science all the time puts me in a position where some do not believe that I am only interested in the phytochemicals in plants.

Someone once angrily called me a ‘Christian babalawo.’ Obviously, people feel I am fetish!

Without any disrespect to those who use plants for spiritual purposes, this week, I would like to disabuse your minds again of the idea that the use of herbs for health is fetish.

I would be using several examples of traditional and herbal practices provided by Mr Ife Ogunlowo, a lecturer and the head of the herbarium, pharmacognosy department, Obafemi Awolowo University, Ile-Ife, that often look ritualistic or superstitious on the surface, yet modern pharmacology and clinical studies back them up.

For centuries, our forebears sought solace and healing in the embrace of nature. But there is an exciting twist – science, the unwavering beacon of modernity, is now joining hands with herbal medicine.

In labs across the globe, researchers are decoding the mysteries of herbal medicine, uncovering the potent compounds, unravelling the intricate mechanisms and validating what our ancestors always knew.

Let us see some of them:

1. Using Ewe Iyeye to ‘magically’ expel the placenta

In traditional Yoruba midwifery, when a woman suffers from a retained placenta or severe bleeding after childbirth, the traditional birth attendant squeezes the fresh leaves of the Hog Plum tree (Spondias mombin), locally called Ewe Iyeye, into water.

They might tie a bundle of the leaves around the mother’s waist or recite incantations, commanding the womb to ‘vomit’ or release its contents. It looks supernatural.

The science: Modern pharmacological studies heavily support this practice. Iyeye leaf extracts possess powerful oxytocic properties that act directly on the smooth muscles of the uterus. This causes strong, rhythmic uterine contractions that physically clamp down and safely force the placenta out.

Furthermore, the plant is packed with tannins and flavonoids, which act as natural astringents. These compounds rapidly constrict broken blood vessels to stop postpartum haemorrhage, which historically is a leading cause of maternal death. Its antibacterial properties protect the mother from life-threatening uterine infections.

1. Drinking Pa-ori-omo-da to resolve a breech birth

When a pregnant woman close to term has a breech baby (feet or buttocks positioned to come out first), it is viewed as a spiritual misalignment or a targeted psychic attack.

The herbalist prepares a decoction using the roots or leaves of Pleioceras barteri, famously named ‘Pa-ori-omo-da’ (meaning ‘Turn the child’s head around’).

The woman drinks the potion while the healer commands the fetus to magically flip.

The science: Pharmacological screenings reveal that Pleioceras barteri is highly concentrated with bioactive alkaloids, saponins and tannins that induce selective uterine contractility.

When a woman in her third trimester drinks a precisely measured dose, the active chemicals trigger mild, coordinated, involuntary contractions of the uterine smooth muscle.

This alters the internal mechanics and intrauterine pressure of the womb. It essentially acts as a chemical catalyst for External Cephalic Version, altering the tension of the uterine wall so the baby can naturally slide and flip into the correct head-down position.

1. The royal ritual: Chieftaincy and coronations

Historically, no Yoruba king (Oba) or Chief can be traditionally installed without Ewe Akoko (Newbouldia laevis).

During coronation rites, the leaves are stuck into the cap or crown of the newly appointed leader.

This is done alongside prayers for longevity, physical vitality, prosperity, and the ability to bring ‘ease’ and stability to the kingdom.

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To an outsider, it looks like a purely symbolic or magical talisman used to transfer divine authority.

The science: The choice of Ewe Akoko to symbolise a healthy, long life for a leader is not a coincidence; the plant is a pharmacological treasure trove.

Modern research confirms it contains antioxidants, anti-inflammatory and neuroprotective properties. It was historically used to treat everything from arthritis and severe body pains to high blood pressure and migraines.

By choosing the most medically reliable, life-preserving plant in the forest to crown Yoruba leaders, it is structurally linked to political survival with the ‘tree of life.’

1. The science of charcoal food preservation

Traditionally, a piece of charcoal is dropped into wet-milled beans (for akara or moi moi) or ground pepper to delay spoilage. Raw, ground foods spoil quickly due to lactic acid fermentation; this turns them sour and further leads to the growth of airborne bacteria.

The science: Charcoal naturally operates via adsorption, a process where its highly porous microcrystalline structure attracts and binds molecules to its massive surface area.

Peer-reviewed agricultural studies confirm that treating wet-milled beans and tomatoes with charcoal drastically reduces the overall microbial load and slows down the growth of spoilage-inducing bacteria compared to untreated controls.

Furthermore, charcoal acts as an organic deodoriser and moisture scavenger. It traps water vapour, volatile organic compounds and the sour gases produced during early fermentation, thereby successfully extending the raw food’s shelf life when electricity or refrigeration is unavailable.

1. The ethnobotany of bulletproof medicine (ayeta)

The legendary Yoruba protective medicine known as Ayeta (bullet-proofing) heavily relies on the plant Alchornea laxiflora, specifically targeting leaves displaying localised outgrowths or abnormal bumps known as galls.

In traditional medicine, these hardened, knotty distortions on the leaf surface represent an impenetrable shield. This is an example of the doctrine of signature, where a plant’s physical trait mirrors its purposes.

From a pharmacological perspective, these outgrowths are cellular defence mechanisms triggered by insect or microbial irritation, which hyper-concentrates the leaf’s chemical defences. These galls are packed with exceptionally high levels of dense complex tannins, polyphenols and tissue-binding phyto-constituents.

When prepared through ashing into ebu (a medicinal black powder) or infused into the body as incisions (gbere), these localised compounds exhibit extreme astringent properties that cause sudden, massive localised vasoconstriction (the rapid tightening of skin tissue and blood vessels).

While the physics of stopping a moving bullet remains outside orthodox medicine, the deliberate selection of these structurally modified, chemically supercharged Alchornea leaves demonstrates a precise traditional understanding of plant pathology and stress-induced biochemistry.

1. The science of ‘makan ile’ and earthen pots

In Yoruba traditional medicine, the strict mandate of “makan ile” (letting nothing touch the ground) is a vital protocol for pharmaceutical hygiene.

The science: The ground is a breeding place for pathogenic bacteria, fungal spores and heavy metal contaminants.

When healers brew remedies in highly porous earthen pots (ikoko), keeping them off the ground becomes even more critical because clay acts like a natural sponge.

Placing a pot directly on the dirt allows water and soil acids to seep through the pores, ruining the chemical balance of the herbs and introducing dangerous microbes.

By elevating these pots, traditional practitioners use a natural cooling mechanism and maintain a sterile environment, transforming what looks like a spiritual taboo into a brilliant system of quality control.

A study titled The Evolution of Herbal Medicine: From Traditional Practices to Scientific Validation by Jumba K. Kato et al. underscores the importance of preserving traditional knowledge while ensuring rigorous scientific validation, paving the way for the sustainable and ethical use of herbal medicine in the modern era.