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1
Ben-Amos, Dan. „Trickster Tales and the Social Order: Folk Poetics: A Sociosemiotic Study of Yoruba Trickster Tales . Ropo Sekoni.“ American Anthropologist 97, Nr. 3 (September 1995): 576–77. http://dx.doi.org/10.1525/aa.1995.97.3.02a00200.
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Ayeyemi, Ebenezer Oluwatoyin, und Olaoluwa Marvelous Ayokunmi. „Yoruba Folksong Philosophical Approach to Health Education: Curbing the Spread of COVID-19“. SustainE 1, Nr. 1 (15.05.2023): 94–121. http://dx.doi.org/10.55366/suse.v1i1.7.
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Throughout the world's history, there are cases of epidemics in nearly every country, state, and community at various times. During the dark ages in Africa, a number of diseases led to the premature deaths of young ones, adults, and even the elderly within clans and communities. Back then, people believed that outbreaks were caused by the wrathful gods of their communities, whereas it was the unsanitary living conditions and lack of hygiene that served as catalysts for these epidemics. Consequently, the people constantly remained at risk of incessant outbreaks. However, the Yorubas in Southwest Nigeria, among others, have a rich traditional culture that permeates their daily lives and surroundings. Music, as an integral part of their culture, accompanies all aspects of individual and communal existence. Education is deemed crucial for a good life and health. The Yoruba people have employed diverse methods to instil education in their growing citizens, dating back to the neo-colonial era. These methods include teaching folk songs, folk tales, poems, proverbs, and imitating societal values and norms.
The emergence of COVID-19 with its deadly implications has instilled fear worldwide. Everyone pondered preventive measures through education before considering treatment and cure. Preventing the virus spread became the responsibility of individuals and organizations all levels. This discussion examines the impact of an educational Yoruba folksong that promotes self-restraint to mitigate contact with this deadly disease and recommends their adoption at the local level of human habitation to enhance understanding and adaptation to disease prevention and control measures.
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Hansen, Robin Wildt. „Cosmogony through division in Romanian and world mythology“. Studii de istorie a filosofiei românești 2023, Nr. 19 (18.12.2023): 171–78. http://dx.doi.org/10.59277/sifr.202319.11.
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In this paper, an interpretation is attempted of the Romanian myth, “Legenda despre zidirea lumii”. Parallels are drawn with tales such as Genesis, the Babylonian narrative of Marduk constructing the world from Tiamat, and the Norse story of Odin shaping the world from Ymir. In the Romanian myth, Satan’s prideful omission to enunciate God’s blessing as he collects sand results in the formation of varied terrains. His attempt to harm God inadvertently spreads divine blessings all over the world. Similarly, in Norse and Yoruba myths, stifling barriers and attempts at desecration lead to the paradoxical spreading of life and blessings, emphasizing the unforeseen outcomes of resistance to divine will.
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Marrero, Roberto Garcés. „Olokun en África y en Cuba. Cosmología afrocubana y tradición oral“. Polish Journal of the Arts and Culture New Series, Nr. 15 (1/2022) (21.10.2022): 85–101. http://dx.doi.org/10.4467/24506249pj.22.004.16026.
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En este texto se intenta comprender elementos de la cosmología afrocubana, en particular, la de origen yoruba, a través del análisis de algunos patakí (historias/leyendas) que cuentan la historia de Olokun, la deidad de las profundidades marinas. Para esto se lleva a cabo, en primer lugar, una comparación entre cómo se manifiesta su culto en África y en Cuba, para luego analizar desde un punto de vista fenomenológico los patakí que se conservan en la Isla. Estos patakí fueron recogidos a partir de un trabajo de campo realizado durante varios años en algunas provincias de la región centro-occidental de Cuba. Olokun se revela como una representación de la profundidad, no solo marina, sino psicológica y símbolo de lo que está más allá de lo humano, lo racional y lo comprensible. [Olokun in Africa and Cuba. Afro-Cuban cosmology and oral tradition This text tries to understand some elements of the Afro-Cuban ontology that of Yoruba origin, through the analysis of patakí (tales/legends) that tell the story of Olokun, the deity of the deep sea. For this, a comparison is carried out, first, between how their cult is manifested in Africa and in Cuba, to then analyze from a phenomenological point of view the patakí that are preserved on the Island. These patakí were collected from fieldwork carried out over several years in some provinces of the central-western region of Cuba. Olokun, in Cuba, is revealed as a representation of deepness, not only marine, but also psychological and a symbol of what is beyond the human, the rational and the understandable.]
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Olugbemi-Gabriel, Olumide, und Mbasughun Ukpi. „The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children“. F1000Research 11 (25.04.2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.
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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Olugbemi-Gabriel, Olumide, und Mbasughun Ukpi. „The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children“. F1000Research 11 (25.04.2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.
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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Olugbemi-Gabriel, Olumide, und Mbasughun Ukpi. „The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children“. F1000Research 11 (15.05.2023): 455. http://dx.doi.org/10.12688/f1000research.75732.2.
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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Lawuyi, Olatunde Bayo. „The Depersonalized as Vanishing Hero and Heroine in Yorùbá Moral Placards“. Yoruba Studies Review 3, Nr. 1 (21.12.2021): 1–19. http://dx.doi.org/10.32473/ysr.v3i1.129926.
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The paper critically examines the relationship between the idea of moral placards and the existence of Yorùbá heroes and heroines. It takes as its starting point the philosophical import of the Yoruba proverb. Ọjọ́ a bá kú là ń dère, èèyàn ò sunwọ̀n láàyè (It is on the day one dies that one becomes an idol; no one is appreciated when alive). The paper argues that in the imagination, reality, and social constructions of the Yorùbá, desirable existence would make the dead, and not a living person, a deity, hero or heroine. It further argues that because Yorùbá society permits the co-existence and co[1]extensiveness of individual and public moral placards which is not regarded as an entirely closed system, an otherwise depersonalized person can later become a hero/deity/heroine. Basically, therefore, public moral placard can be revised to accommodate new values, give rise to new class of people, and establish for them an enviable status. These arguments are then deployed to the understanding of the nature of heroes and heroines within the Nigerian post-independence polity.
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Oyeleye, Olayinka. „Ìwà l’ẹwà: Towards a Yorùbá Feminist Ethics“. Yoruba Studies Review 3, Nr. 1 (21.12.2021): 1–19. http://dx.doi.org/10.32473/ysr.v3i1.129931.
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This paper explores a narrative path towards foregrounding what it calls a gender-relative morality as a core dimension of female subordination. It takes a feminist approach to ethics, which stresses specifically the political enterprise of eradicating systems and structures of male domination and female subordination in both the public and the private domains. The theoretical implications of Feminist narrative ethics is then applied to the philosophical imports of Yorùbá proverbs about women as a way to tease out how female subordination is grounded in Yorùbá ontology and ethics. Spe[1]cifically, the essay interrogates the ethical and aesthetical trajectory that leads from ìwà l’ẹwà (character is beauty), a Yoruba moral dictum, to ìwà l’ẹwà obìnrin ([good moral] character is a woman’s beauty). Within this transition, there is the possibility that the woman is excluded from the category of those properly referred to as ọmọlúwàbí.
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Bondarenko, Dmitri M. „Advent of the Second (Oba) Dynasty: Another Assessment of a Benin History Key Point“. History in Africa 30 (2003): 63–85. http://dx.doi.org/10.1017/s0361541300003144.
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There is no other theme in precolonial Benin Kingdom studies around which so many lances have been broken as that of consolidation of the present-day Second (Oba) dynasty and the person of its founder Oranmiyan (Oranyan in Yoruba). The main reason for this is the existence of considerable disagreements between numerous Bini and Yoruba versions of the oral historical tradition. Besides this, the story of Oranmiyan is one of the Bini and Yoruba oral history pages most tightly connected with mythology. This fact becomes especially important if one takes into account that the oral tradition is no doubt the main (though not the only) source on the consolidation of the Oba Dynasty in Benin. The key point on which different Bini and Yoruba traditions openly contradict each other, and which scholars debate, is the origin of the Dynasty. Who initiated its founding: Bini or Yoruba? Was it a request or a conquest? Are the characters of the oral tradition relations historical figures? Finally, what were historical, sociocultural, and political circumstances of the Oba accession?If one disengages from details, three groups of traditional versions that describe the origin and life of Oranmiyan (including its period connected with Benin) can be distinguished. These groups may be designated as the Yoruba one, the Benin “official” (i.e., traditionally recognized by Oba themselves and most widely spread among common Bini) and Benin “apocryphal” traditions. In the meantime it should be borne in mind that Bini and Yoruba native gatherers and publishers of the oral historical tradition could influence each other. For example, the Yoruba Johnson could influence the Bini Egharevba, while the latter in his turn could influence another Yoruba, Fabunmi, and so on.
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Okunola, Rashidi Akanji, und Matthias Olufemi Dada Ojo. „Re-Assessing the Relevance and Efficacy of Yoruba Gods as Agents of Punishment: A Study of Sango and Ogun“. Issues in Ethnology and Anthropology 7, Nr. 4 (04.03.2016): 1057–76. http://dx.doi.org/10.21301/eap.v7i4.9.
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The general objective of this paper was to investigate the relevance and efficiency of Yoruba gods in the administration of punishment and justices on crime commitment. Two Yoruba gods (Sango and Ogun) were principally chosen. Six hundred (600) participants were conveniently sampled from three localities from three geo-political states in the western part of Nigeria. Univariate and bivariate analyses were used in the description of the samples and frequency distribution tables were employed in the presentation of the data. The results show that Yoruba natives still fear and respect these gods. The gods are still relevant and efficient in the administration of punishment on crime commission. The Yoruba natives show preference for the non-conventional punishments of these gods to modern criminal justice systems. Finally, the paper recommends the opinion survey polls on the inclusion of the invocations of these gods in the criminal justice systems of Nigeria and the likely implementations of the invocations in official swearing in ceremony for political and public office holders and the administration of the invocations in Nigerian courts of law.
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Adewole, L. O. „Some Yoruba quantifier words and semantic interpretation a critique“. Studies in African Linguistics 20, Nr. 1 (01.04.1989): 80–88. http://dx.doi.org/10.32473/sal.v20i1.107453.
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This work takes a close look at the Yoruba quantifiers, pUpQ, QpQ, and QpQ1QpQ 'many', and concludes that, contrary to Lawal's [1986] claim, it is difficult to differentiate semantically between them.
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Adeniyi, Emmanuel. „Ṣàngó’s Incest, Oxala’s Equanimity and the Permanence of African Myth-Legends in Atlantic Yorùbá Dramaturgy“. Afrika Focus 34, Nr. 2 (14.12.2021): 213–36. http://dx.doi.org/10.1163/2031356x-34020003.
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Abstract This article discusses the permanence of Yorùbá myth-legends in Atlantic Yorùbá dramaturgy. The dramaturgy is conceived as a genre of Atlantic Yorùbá literature produced by the scions of Yorùbá slaves in the New World and some òrìṣà worshippers in the Americas who claim an affiliative relationship with continental Yorùbá. I argue in favour of a myth-legend taxonomy of oral prose narratives as against the Western classification of traditional tales into myth, legend and folktale. Yorùbá traditional tales, also called pataki by the Atlantic Yorùbá, are dubbed myth-legends due to the shared features of myths and legends immanent in them. The article examines these traditional tales, drawing insights from psychoanalytic and postcolonial models to foreground the Ọbàtálá–Jesus parallelism, primeval rivalry between Ṣàngó and Ògún, and the paraphilia of certain Yorùbá hero-gods. It affirms the Euhemerisation of these deities to accentuate their apotheosis and possession of human attributes.
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Solihu, Abdul Kabir Hussain. „The Earliest Yoruba Translation of the Qur'an: Missionary Engagement with Islam in Yorubaland“. Journal of Qur'anic Studies 17, Nr. 3 (Oktober 2015): 10–37. http://dx.doi.org/10.3366/jqs.2015.0210.
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This study analyses the first translation of the meaning of the Qur'an into Yoruba, a language spoken mainly in south-western Nigeria in West Africa. Yorubaland in the nineteenth and twentieth centuries was a theatre of serious engagement between Muslims and Christian missionaries, during which a proliferation of translations of religious texts played a major role. Long before the translation of the Qur'an was accepted by most Muslims in Africa, Christian missionaries had taken the initiative in rendering the Qur'an into local African languages. The first known translation of the Qur'an into any African language was Reverend M.S. Cole's Yoruba translation, which was first published in 1906, and republished in 1924 in Lagos, Nigeria. This ground breaking work, written primarily for a Christian audience, was not widely circulated among Yoruba scholarly circles and thus did not generate significant scholarly discourse, either at the time or since. This study, which is primarily based on the 1924 edition of Reverend Cole's translation, but also takes into account other materials dealing with the Muslim-Christian engagement in the nineteenth and early twentieth centuries in Yorubaland, examines the historical background, motives, and semantic structure of the earliest Christian missionary-translated Yoruba Qur'an.
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Mahmoud-Mukadam, Abdur-Rasheed, und Abdulwahid Aliy Adebisi. „Language Borrowing between Arabic and Yoruba Language“. Izdihar : Journal of Arabic Language Teaching, Linguistics, and Literature 2, Nr. 1 (07.10.2019): 53. http://dx.doi.org/10.22219/jiz.v2i1.7386.
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Arabic Language is characterized by a great deal of influence that has made a profound impact on the rest of the world's languages, whether socially, culturally, religiously or economically. This language is specific to the Holy Quran, which has a higher constitution that Muslim takes from the laws of religion. Islam does not solve a place except it takes with language of its Arabic provisions. This article sheds light on some of the words borrowed by Yorba from Arabic in its various forms, of which there is no change in the image of pronunciation and what has undergone some change and distortion. The approach envisaged in this article is inductive, thus contributing in one way or another to supporting some scientific and historical facts in this area of borrowing. The results of this article is that language of the world is estimated relative to the world's speakers by 6.6% and the largest languages that borrow some others words in the corridors of life. Yorba, the language of southern Nigeria, and one of the three most famous tribal languages (Hausa, Yorba, Ibo) and which also has many of the speakers borrows many from Arabic.
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Fakuade, Gbenga, Lawal Tope Aminat und Adewale Rafiu. „Variation in Onko Dialect of Yoruba“. Macrolinguistics 8, Nr. 13 (30.12.2020): 64–82. http://dx.doi.org/10.26478/ja2020.8.13.5.
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This paper examined variation in Onko dialect using the family tree model and the corresponding comparative method as the theoretical tool. A wordlist of basic items and a designed frame technique were used to gather data for this study. The data were presented in tables and the analyses were done through descriptive statistics. The data were analyzed to determine variation at the phonological, syntactic and lexical levels. The study revealed differences between Standard Yoruba and Onko dialect as well as the variation therein. Two basic factors discovered to be responsible for variations in Onko are geography (distribution of Onko communities) and language contact. The paper established that Onko exhibits variations, which are however not significant enough to disrupt mutual intelligibility among the speakers, and thus all the varieties remain a single dialect.
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Oyelakin, Richard Taye. „Yoruba Indigenous Medicine in Search of Justification“. Yoruba Studies Review 4, Nr. 1 (21.12.2021): 1–13. http://dx.doi.org/10.32473/ysr.v4i1.130030.
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Yoruba Indigenous Medicine (YIM) faces the question of empirical justification. This presents a satisfying conditions of the scientific requirements for its significance and recognition. YIM is questioned for lack of empirical justification whereas Orthodox Medicine (OM) takes pride in being justified. This paper argues that if being justified is being empirically verifiable, then science, which is the foundation for OM, is also ultimately unjustified. If YIM is magical because it is not empirically justifiable then OM suffers the same fate. However, the paper further argues that if being justified is defined by being efficacious, then YIM is as justified as OM. The paper intends to show that science is ultimately empirically unjustified. Showing this disqualifies OM from alleging YIM as empirically unjustified. The paper concludes that in matter of empirical justification, both YIM and OM fall whereas in matter of efficacy they stand. Employing philosophical means, the paper holds that YIM shares the same lot with OM. Therefore, OM lacks sufficient grounds to declare YIM as unjustified.
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Adeoluwa Adewumi, Samson. „Socio-legal Implication of Legalising Same-Sex Marriage in Cultural Yoruba Society, Osun State, Nigeria“. African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, Nr. 2 (01.06.2021): 113–34. http://dx.doi.org/10.31920/2634-3622/2021/v10n2a7.
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Previous studies on same-sex marriage have only examined the discourse of same-sex marriage through the lens of religion, morality and philosophy. Others include political and human rights perspective in Nigeria with paucity of research on socio-legal dimension. Therefore, this paper assesses the socio-legal consequences that are plausible with the legalisation of same-sex marriage in cultural Yoruba society. The exploratory design was employed with a total of 20 respondents (community and traditional leaders and law enforcement officers) recruited through purposive and convenience recruitment strategies. The semistructure interview approach was used for data collection and the NVivo (v. 12) qualitative software was employed in identifying themes from the transcripts interview. The study reveals a range of perception about same-sex marriage including exposure to sexually transmitted diseases (STDs) as well as HIV/AIDS, and the challenge of procreation which remains a sacrosanct need of marriage. Social implication reveals a taboo to existing cultural tradition, norms, values and customs of the Yoruba cultural society and a blasphemy to religion which can trigger societal unrest. The legal implication uncovered include that same sex exudes a danger to public morality, with 14 years imprisonments for offenders and 10 years for accomplices. The analysis takes the position of the constitution of gender ministry by the Osun State government where issues of same-sex marriage can be effectively addressed for the sanity of the cultural Yoruba.
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Ogundipe, Kolawole Mathew. „Effect of Indigenous Language Interference on the Yoruba People Proficiency in English: A Syntactic Approach“. International Journal of Systemic Functional Linguistics 3, Nr. 1 (14.12.2020): 10–21. http://dx.doi.org/10.55637/ijsfl.3.1.2413.10-21.
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A common phenomenon in a multilingual nation, especially a nation where a second language exists among different native languages, is the ‘linguistic interference’ which impedes effective communication among the people that use such a second language. This issue could be attributed to the fact that the second language users do not have all-encompassing knowledge of the rules which guide the use of the language. This research takes a run at finding out the effect of interference of indigenous language on proficiency in English (in both oral and written communications) among Yoruba People in Nigeria. This study focuses on the linguistic interference which usually occurs at the syntactic level of the indigenous language (Yoruba) and the Nigerian ‘lingua franca’ (English). The research adopts a descriptive survey method and error analysis approach for data analysis. The findings of this study show that the second language users of English bring the knowledge of the rules and features of their native languages into existence in the use of English in communication. This results in ungrammatical expressions in their everyday communication.
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Kambon, Obádélé. „Ku Nseke and Ku Mpèmba: The Dikènga Theory as Evinced Through Content and Function of Akan Ananse Stories and Yorùbá Ìjàpá Tales“. Contemporary Journal of African Studies 6, Nr. 2 (30.11.2019): 1–22. http://dx.doi.org/10.4314/contjas.v6i2.1.
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The aim of this paper is to highlight parallels between Akan Ananse stories and Yorùbá Ìjàpá tales. In this article, connections are made with regard to function and content of Akan and Yorùbá stories using Dikenga, the cosmogram of the Bakôngo, as a tool for oral literary analysis revealing intertextual parallels (O_ Kambon, 2017). We highlight six (6) sets of stories common to both Akan and Yorùbá people differentiated primarily by the main character being the spider or the tortoise. Further, we show how the stages of transformation of any story can be gainfully analysed using the proposed Dikenga theory of literary analysis.
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Goodseed, Ochulor Nwaugo. „Language and Power: A Critical Discourse Analysis of Wole Soyinka’s The Lion and the Jewel“. Journal of English Language and Literature 10, Nr. 1 (31.08.2018): 982–88. http://dx.doi.org/10.17722/jell.v10i1.383.
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The play, The Lion and the Jewel by Soyinka has been projected variously as a triumph of African culture over the Western culture. This is because it is a post-colonial write-up that came almost after the end of the struggles that got Nigeria its independence. There have been different approaches to the study of this text with respect to the struggles between the two traditions as represented by Lakunle (the Western tradition) and Baroka (the African tradition). However, this paper takes a different dimension. Its concern is to investigate, using Fairclough’s tools of Critical Discourse Analysis, some of the ideologies and power relations embedded in some discourses in the text which reveal, in the same context, that Yoruba (African) traditional marriage ideology of bride price oppresses and marginalizes women whereas Western marriage ideology empowers and helps women to discover their self-worth. In addition too, the play reveals that chauvinism in African man cannot be completely eroded no matter the level of Western education acquired. In other words, there were still other levels of imperialism within the so called “independent world” of the traditional Yoruba and at large, Africa.
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Olátúnjí, Michael Olútáò. „Modern Trends in the Islamized Music of the Traditional Yorùbá Concept, Origin, and Development“. Matatu 40, Nr. 1 (01.12.2012): 447–55. http://dx.doi.org/10.1163/18757421-040001029.
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Since the advent of Islam in Yorubaland in the seventeenth century, it has become an important phenomenon in the historical development of the Yorùbá race. This is also evident in the areas of musical cultures of the people. The conception of music differs from culture to culture. It therefore takes an open mind to recognize this and accept certain human behaviours as musical. The concept of music in Islamic worldview is guided by the ethics of Islamic religion. However, the concept of music of Yorùbá people has traditional backings, which differs from that of the 'missionaries' who brought Islam to the land. This concept is responsible for the hybridization of both Islamic and Yorùbá musical cultures. Both the primary and secondary sources of information collected and codified for this essay established that the contact and the harmony between Islamic and Yorùbá musical cultures produced new musical experience: i.e. islamized Yorùbá music, which is a vehicle not only for popularizing Yorùbá music but also for promoting it.
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Kambon, Ọbádélé. „Akan Ananse Stories, Yorùbá Ìjàpá Tales, and the Dikènga Theory: Worldview and Structure“. Contemporary Journal of African Studies 4, Nr. 2 (20.06.2017): 1. http://dx.doi.org/10.4314/contjas.v4i2.1.
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Lateef, Ajani Akinwumi. „A Contrastive Analysis of Word Formation Processes in French and Yorùbá: Areas of Convergence and Divergence“. International Journal of Current Research in the Humanities 26, Nr. 1 (25.02.2023): 55–68. http://dx.doi.org/10.4314/ijcrh.v26i1.4.
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The paper attempts to find answers to the following questions: are there areas of convergence/divergence in the word formation processes in French and Yorùbá? In what areas are the convergence and divergence? And if there is divergence, does it possess any learning difficulty for Yorùbá learners of the French language? To answer the questions, the paper ventures into the contrastive analysis of word formation processes in French and Yorùbá. Adopting the literary and historical-analytic methods, it takes a close at the various processes of word formation in both languages and points out areas of convergence and divergence. The paper further analyses the import of divergence regarding the mastery of the word formation process in French by the Yorùbá French learners and concludes by offering some didactic approaches that could make the wordformation process in French easier for the Yorùbá learners of the French language.
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Day (Waubanewquay), Dorene, Dane Kaohelani Silva und Amshatar Ololodi Monroe. „The Wisdom of Indigenous Healers“. Creative Nursing 20, Nr. 1 (2014): 37–46. http://dx.doi.org/10.1891/1078-4535.20.1.37.
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The wisdom of indigenous peoples is manifest in ways of knowing, seeing, and thinking that are passed down orally from generation to generation. This article takes the reader on a journey through three distinct ways of knowing, specifically as they relate to healing and health. The authors are a Midewanniquay, or Water Woman, of the Ojibway-Anishinabe people of the upper Midwest in the United States and Canada; a lomilomi healer from Hawaii; and an initiated Priest in the Yoruba tradition of West Africa. The philosophies of all three cultures emphasize the importance of spirituality to health and well-being (or healing process), but each has unique ways in which it nurtures relationship with the Creator, the earth, and humankind through sacred rituals and healing practices.
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Kohler, Monica D., Paul M. Davis und Erdal Safak. „Earthquake and Ambient Vibration Monitoring of the Steel-Frame UCLA Factor Building“. Earthquake Spectra 21, Nr. 3 (August 2005): 715–36. http://dx.doi.org/10.1193/1.1946707.
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Dynamic property measurements of the moment-resisting steel-frame University of California, Los Angeles, Factor building are being made to assess how forces are distributed over the building. Fourier amplitude spectra have been calculated from several intervals of ambient vibrations, a 24-hour period of strong winds, and from the 28 March 2003 Encino, California ( ML=2.9), the 3 September 2002 Yorba Linda, California ( ML=4.7), and the 3 November 2002 Central Alaska ( Mw=7.9) earthquakes. Measurements made from the ambient vibration records show that the first-mode frequency of horizontal vibration is between 0.55 and 0.6 Hz. The second horizontal mode has a frequency between 1.6 and 1.9 Hz. In contrast, the first-mode frequencies measured from earthquake data are about 0.05 to 0.1 Hz lower than those corresponding to ambient vibration recordings indicating softening of the soil-structure system as amplitudes become larger. The frequencies revert to pre-earthquake levels within five minutes of the Yorba Linda earthquake. Shaking due to strong winds that occurred during the Encino earthquake dominates the frequency decrease, which correlates in time with the duration of the strong winds. The first shear wave recorded from the Encino and Yorba Linda earthquakes takes about 0.4 sec to travel up the 17-story building.
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Akin-Otiko, Paul Akinmayowa, und Augustine Akintunde Farinola. „Towards a Yoruba Indigenous Model of Communication for Software Development in Digital Humanities“. International Journal of Humanities and Arts Computing 16, Nr. 2 (Oktober 2022): 153–65. http://dx.doi.org/10.3366/ijhac.2022.0288.
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Drawing insight from Toyin Falola’s call for African scholars to Africanize knowledge, this article argues for reviewing the digital technological tools used for African Studies research to process and present African data properly. To achieve this, the inadequacies of digital humanities (DH) for specific areas of African Studies will be highlighted, especially in the deployment of digital humanities tools. The major challenge is the distortion and constraint experienced in processing and presenting research through DH means of translation and communication. The article argues that such technological limitation has its root in the incompatibility of the epistemological frameworks within which those digital tools were developed. The article discusses Ojú lòrówà (‘discussion is in the eye’), that is, ‘communication takes place when we see physically’ – a theory of communication in African society used as a model to highlight the importance of African context to African scholars in their exploration of African history, technology, culture, philosophy and tradition. The indigenous theory is an appropriate model for developing digital and virtual software for African scholars in human communication. The article concludes by urging scholars in African Studies to ensure that the digital tools employed in African Studies can collect data and process and present data adequately without losing the original meaning or sense.
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Rauf, Goke, Olufunmilayo Adebomi Adekoya, Adeyemi Michael Ademola und Tolulope Molomo. „Radio as a Vehicle for Promotion of Indigenous Languages in Nigeria: A Study of Amuludun FM and Orisun FM Radio Stations“. International Journal of Research and Innovation in Social Science VII, Nr. X (2023): 992–1004. http://dx.doi.org/10.47772/ijriss.2023.701078.
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This paper explores the role of radio as a powerful medium for the promotion and preservation of indigenous languages in Nigeria. With a diverse linguistic landscape, Nigeria is home to numerous indigenous languages, many of which are at risk of extinction due to the dominance of English and other major languages. Radio, as a mass communication tool, is assumed to have the potential to revitalize the use of indigenous languages, thus fostering cultural identity and linguistic diversity. The paper examines the impact of radio in promoting indigenous languages in Nigeria and discusses the challenges, strategies, and possible initiatives to employ in language promoting indigenous language through radio broadcasts. In assessing the possibility of radio to serve as a Vehicle for Promotion of Indigenous Languages in Nigeria, the paper adopted survey method, using a structured questionnaire to gather data from 172 respondents drawn from the coverage areas of the selected indigenous radio stations. The study is anchored on Agenda Setting Theory. Data gathered were analysed and presented in tables and simples percentages. Findings show that Amuludun FM, Ibadan and Orisun FM, Ile-Ife, enjoy a high number of audiences who listen to the stations because of their peculiarity of using indigenous languages to present programmes. The respondents affirmed that Amuludun FM, Ibadan and Orisun FM, Ile-Ife promote indigenous language and also ensure effective communication through Yoruba indigenous language particularly for people in the Yoruba rural communities. The study recommends that Indigenous languages should be encouraged because it is the native language. Media campaigns for promotion of indigenous languages and implementation across schools must be intensified to prevent the indigenous languages from going into extinction.
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Anaya Ferreira, Nair María. „Wole Soyinka y Eurípides: una tumultosa celebración de la vida“. Anuario de Letras Modernas 14 (31.07.2009): 153–68. http://dx.doi.org/10.22201/ffyl.01860526p.2008.14.683.
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This essay explores Soyinka’s social, political and cultural concerns taking as point of departure his exploration of the role of myth in Yoruba culture and its repercussions in contemporary Nigerian society. In his rewriting of Euripides’ best known tragedy, Bacchae, Soyinka reflects on the impact of the colonial process and on the role of modernday dictatorship in many Third-World countries. Interestingly called The Bacchae of Euripides. A Communion Rite, Soyinka’s play takes the effects of intertextuality to the extreme, not only by taking the Greek tragedy as hypotext, but by relating Euripides’ subversive criticism of Greek imperialism to his own denunciation of colonization and tyranny. Because of its radical use of imagery —such as the fact that the blood which emanates from Pentheus’ head at the end of the play becomes wine and everybody drinks from it—the play was not well received in London in the 1970s, but has been recognized as one of Soyinka’s masterpieces after that.
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Hale, Frederick A. „The Millennarian Meridian and Cultural-Religious Conflict in Timothy Mofolorunso Aluko's Kinsman and Foreman“. Religion and Theology 10, Nr. 1 (2003): 51–64. http://dx.doi.org/10.1163/157430103x00169.
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AbstractIn this novel of 1966, the critical Nigerian author T. M. Aluko examines the irrelevance of an indigenous Christian movement among his Yoruba ethnic fellows during the final decade of British imperial rule. He, like Chinua Achebe and other literary contemporaries, highlights the corruption rampant in colonial Nigeria and attributes much of the responsibility for this social ill to the colonised themselves. Aluko takes to task both leaders and adherents of the Alasotele religious community for failing to perceive and address the social sin around them. In his portrayal, they fix their gaze on the anticipated return of Jesus Christ rather than raising a prophetic voice against the evils of the present world, shouldering public responsibility and contributing to the transformtion of society. Despite his scathing indictment of their religious escapism and purported moral poverty, Aluko sheds light on the Alasoteles' relationship to the colonial Church of England, their indigenous African style of worship and the individual spirituality they evince within the context of their fellowhsip.
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Anicet Odilon, Matongo Nkouka. „MYTHS IN WOLE SOYINKA’S THE BACCHAE OF EURIPIDES AND TOM OMARA’S THE EXODUS“. International Journal of Language, Linguistics, Literature, and Culture 03, Nr. 01 (2024): 01–18. http://dx.doi.org/10.59009/ijlllc.2024.0050.
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This paper explores the role of myths in both Yoruba and Acholi cultures, and their repercussions in contemporary Nigerian and Ugandan societies. Data drive from The Bacchae of Euripides and The Exodus, and fall in the Psychoanalytic Literary Criticism, New Historicism framework and Post-colonial approach. Soyinka reflects on the impact of the colonial process and on the role of modern day dictatorship in many Third-World countries. His play takes the effects of intertextuality to the extreme, not only by taking the Greek tragedy as hypotext, but by relating Euripides’ subversive criticism of Greek imperialism to his own denunciation of colonization and tyranny. Tom Omara portrays the struggles and conflicts of the Acholi people in their quest for unity and self-determination, as well as the challenges they face in dealing with the colonial powers that seek to control and exploit their land and resources. Specifically, myths in the plays feature themes of migration, conflict, leadership, identity, and resistance to imperialism. Myths are seen as important elements that explain the significance of human existence.
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Adejumo, Arinpe, und Adefemi Akinseloyin. „Intertextuality in Selected Narrative Poems of Adébáyọ̀ Fálétí“. Yoruba Studies Review 3, Nr. 2 (21.12.2021): 1–16. http://dx.doi.org/10.32473/ysr.v3i2.129986.
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The creative works of Adébáyọ Fálétí, a renowned literary writer in Yorùbá, ̀ have been the focus of literary critics. Notable among such are Olatunji (1982a; 1982b; 1982c), Ogunsina (1991), Ìṣọ̀lá (1998) and Adebowale (1999). These scholars have examined the issues of form, style and theme in Fálétí’s poetry. It has been established that Fálétí is a philosophical poet influenced by the historical, political, social and cultural contexts of the society that produced his poems. According to Olatunji (1982), “the oral poetic tradition of the Yorùbá constitutes the weft and woof of Fálétí’s poetic genius.” This attests to the claim that “no artist creates in a vacuum” (Agyekum, 2007:31). It could be deduced from the above position that there is an interplay between the text of Fálétí’s poetry and the context that produced it. Using intertextuality approach, this paper, therefore, examines the interplay of the text, context and the writer in selected poems of Adébáyọ̀ Fálétí with a view to determining the correlation between the Yorùbá oral poetic genres and the written form in Fálétí’s poetry and determining the continuity of the oral poetic genre in the written form. Fálétí’s biography has been discussed by Olatunji (1982). He was born at Agbóóyè in Ọyọ̀ ́ and had his elementary life on the farm, where he was exposed to the Yorùbá culture undiluted. He was a novelist, playwright, poet, scriptwriter and actor when alive. His works include Ọmọ Olókùn Ẹṣin, Thunderbolt, Baṣọrun Gáà, Fẹrẹ bí Ẹkùn, ̀ and Ogún Àwítẹ́lẹ. Fálétí’s works ̀ are greatly influenced by his family background because his father was a 120 Arinpe Adejumo and Adefemi Akinseloyin prominent member of the sàkàrá calabash beating oral poets and entertainers under Olatunji Kúdẹẹ̀ ̀fù in the court of Ọba Ṣiyanbọ́lá Oníkẹẹ̀ pé Ládìg ́ - bòlù I, the Aláàfin of Ọyọ̀ (1911-1944). Fálétí learnt a lot about narratives and ́ other techniques of rendition from his father’s poetic influence. There are also cases of intertextuality in his narrative poems and other literary works. Fálétí’s narrations and literary works are inspired by the tales he heard from his father, aunt and members of the larger family (Olatunji 1982). These influenced his narrative poems, as they reflect chronicles, heroism and expositions, which he borrowed from the Yorùbá oral poetic genre. Since oral poets are imbued with repertoires of praise poetry, legends, myths, proverbs, songs and history, Fálétí’s narrative poems are filled with the intertextuality of Yorùbá oral materials.
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A.A., Kolade, und Adebukunola O.A. „Perception and Compliance with Use of Safety Helmet as a Preventive Measure among Commercial Motorcyclists in Yoruba Ethnic-Dominated South-West Nigeria“. International Journal of Public Health and Pharmacology 1, Nr. 2 (03.08.2021): 35–49. http://dx.doi.org/10.52589/ijphp-eoeecvum.
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Significant proportion of motorcyclists in Nigeria do not adhere to appropriate safety measures due to ethnic and cultural misconceptions, prominent among which is the perceived belief among Yorubas in South-west Nigeria that motorcycle helmets could be a medium for spells and communicable infections. Study assessed the perception of commercial motorcyclists about safety helmets, examined the attitude of motorcyclists and level of compliance with safety helmets. Study adopted a sequential explanatory mixed method using quantitative and qualitative data collection. Quantitative aspect employed semi-structured questionnaires to collect data from 200 commercials while Focus Group Discussion (FGD) was conducted for the qualitative study. Chi-square statistic was used to examine association between dependent and independent variables, statistical significance taken at p<0.05. Qualitative responses were analyzed and findings presented thematically. Findings revealed that 82.5% of the motorcyclists had positive perception, 62.0% had a negative attitude towards safety helmets while 22.5% of the motorcyclists complied with appropriate safety helmet guidelines. Compliance with safety helmets was significantly associated with motorcyclists’ educational qualification (p=0.03), ethnicity (p=0.01) and perception about safety helmets (p=0.04). Study concluded that increased awareness and advocacy which takes cognizance of cultural contexts of motorcyclists are vital if fatalities from road traffic injuries are to be reduced in Nigeria.
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P.E., Omeonu, Olayemi A.T. und Asekun-Olarinmoye I. „Awareness of the Risk Factors for Chronic Kidney Disease among Secondary School Students in Nigeria: Evidence from Ogun State“. African Journal of Health, Nursing and Midwifery 5, Nr. 1 (17.03.2022): 55–63. http://dx.doi.org/10.52589/ajhnm-fe5gmazu.
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There is an increasing burden of chronic kidney disease among youths in most developing countries like Nigeria where healthcare financing is poor. Therefore, there is a need to assess the level of awareness of the risk factors for chronic kidney disease. The study employed the cross-sectional study design. Random selection of 271 respondents was done and data was collected from them using questionnaire. The analysis of the data was done using the statistical package for social sciences (SPSS) to generate descriptive statistics in form of frequency tables and charts. The result showed that 49.8% of the respondents were between the ages of 13 and 15 years, with a mean age of 13.51±1.385. Most of the respondents (56.8%) were females and of the Christians denomination (64.9%). Nearly all the respondents (90.4%) were from the Yoruba ethnic group. Some 60.9% of the respondents claimed to be aware of chronic kidney disease while only 44.6% had heard about the risk factors of chronic kidney disease. The mean value for the computed construct for level of awareness of risk factors of chronic kidney disease was 14.40±2.59 which is approximately 60% (not very strong) of the maximum point (using a 24-point scale). There is therefore a need for more awareness on risk factors for chronic kidney disease among adolescents in Nigeria and this can be done through the different mediums for passing health messages to the general public.
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Kupoluyi, Joseph Ayodeji, Bola Lukman Solanke, Elizabeth Ogechi Chukwu und Bosede Odunola Adejugbe. „Determinants of Use of Contraceptive Methods Among Sexually Active Married Men in Nigeria“. Journal of Population and Social Studies 31 (29.08.2023): 849–65. http://dx.doi.org/10.25133/jpssv312023.047.
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Using a cross-sectional research design, the men’s dataset of the 2018 Nigeria Demographic and Health Survey (NDHS) and a weighted sample size of 7,991 sexually active married men (15–59 years) were used to examine determinants of the use of contraceptive methods. Data were analyzed using frequency tables, proportions, Pearson’s chi-square, and multinomial logistic regression. The relative risk of using male-controlled contraception relative to not using any contraception was 3% significantly lower (arrr = 0.7, 95% CI [0.5, 1.0], p < .05) among polygamous married men than for monogamists. In comparison, the relative risk of using female-controlled contraception relative to not using any contraception was 4% significantly higher (arrr = 1.4, 95% CI [1.0, 2.0], p <.05) for polygamous married men compared to the corresponding risk for monogamists. Other factors influencing the risk of using male-controlled contraception include tertiary education (arrr = 2.8, 95% CI [1.9, 4.0], p < .05), Yoruba (arrr = 3.8, 95% CI [2.8, 5.2], p < .05), richer (arrr = 1.5, 95% CI [0.8, 1.7], p < .05), and desire for more children (arrr = 0.8, 95% CI [0.7, 0.9], p < .05), media exposure (arrr= 1.5, 95% CI [1.3, 1.7], p < .05) and the number of sexual partners in the last 12 months (arrr = 5.7, 95% CI [4.6, 7.0], p < .05). Findings suggest strengthening male-controlled contraceptive methods by sexually active married men to reduce high fertility levels.
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Daniel, Ebenezer, Oluseyi Olawale, Ahmed Bello, Michael Tomori, Michael Avwerhota, Israel Popoola, Adebanke Ogun et al. „Assessment of Knowledge, Perception and Practice Toward Lassa Fever Prevention Among Residents of Akure South Local Government, Ondo State“. International Journal of Infectious Diseases and Therapy 9, Nr. 2 (26.06.2024): 26–34. http://dx.doi.org/10.11648/j.ijidt.20240902.11.
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Lassa fever is an extremely virulent and highly infectious disease endemic in West Africa, including Nigeria. This study aimed to assess the knowledge, attitudes, and preventive practices against Lassa fever among adult residents of Akure South Local Government in Ondo State, Nigeria. A cross-sectional study design was utilized, with data collected from adults in the LGA during a recent outbreak. The study involved systematic random sampling of approximately 300 adults, with data collected via pretested, interviewer-administered questionnaires. The study employed a multi-stage sampling technique and used a pretested interviewer-administered questionnaire. Data were analyzed using frequency distribution tables, simple percentages, and bar charts. The findings indicated that only 33.6% of respondents had good knowledge of Lassa fever, while 54.3% practiced good food and environmental hygiene. Most respondents were female, highly literate, and predominantly Yoruba. Despite high awareness, misconceptions about Lassa fever's origin and nature persisted, with many believing it was discovered in Congo or considering it a chronic disease. Effective prevention practices such as proper food storage were acknowledged, aligning with recommendations to avoid contact with Mastomys rodents and maintain cleanliness to prevent rodent infestations. The study concluded that there is a need for improved risk communication, ongoing sensitization, and specific educational campaigns to enhance understanding and preventive behaviors regarding Lassa fever. Further research is recommended to expand these findings across Ondo State and compare risk perceptions in affected and unaffected communities.
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Ogundeji, Adedotun. „The Exordium of Adébáyọ̀ Fálétí’s Poetry“. Yoruba Studies Review 3, Nr. 2 (21.12.2021): 1–10. http://dx.doi.org/10.32473/ysr.v3i2.129985.
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The background of Adébáyọ̀ Fálétí (1921 – 2017) was steeped in the Ọyọ̀ ́ Yorùbá culture. He had a princely connection to the throne of Ọyọ̀ ́ having been born by Dúrówadé Àyìnkẹ, a granddaughter of Prince Adé ́ ṣọ̀kàn, Bàbá Ìdódẹ, Aláàfin Àtìbà’s son, to Àkànbí Fálétí. Àkànbí Fálétí was a royal oral artist in the palace of Aláàfin Ṣiyanbọ́lá Oníkẹẹ̀ pé Ládìgbòlù (1911 – ́ 1944). He later practiced outside the palace, leading his own band, going about Ìlọrin and its environs and parts of Northern Yorùbáland. The late Pa David Adéníji of Ìwó, we reliably learnt, was one of his followers. Adébáyọ̀ Fálétí spent his early life in Ọyọ̀ ́ villages such as Àgbóóyè, Ọbanàǹkò and Kúrańgà (Ọlátúnji 1982a). Adébáyọ Fálétí learnt many Yorùbá tales and garnered other ̀ native wisdom from his father and other relations. Such relations include Jímọ̀ Ọládẹ̀jọ, who was adept in proverbs, and his childless aunt, an oríkì (charcterizational) poetry exponent. The western education he acquired and the Christianity he embraced were also part and parcel of his background. His primary school education was at Ọyọ̀ ́ (1939 – 1945), his secondary school education at Ìbàdàn Boys High school, Ìbàdàn, (1951 – 1955) and his University education at the University of Ìbàdàn (1965 – 1968). He took a bachelor’s degree in English with a subsidiary in French. There is no doubt that Adébáyọ̀ Fálétí would have been influenced by Yorùbá literary artists of his time, all of whom he studied in school. Among such Yorùbá literary precursors were A. K. Ajíṣafẹ, D. A. Ọbasá and D. ́ O. Fágúnwà. Adébáyọ Fálétí collected and transcribed oral poetic forms such ̀ as proverbs and oríkì following Obasá’s example before venturing into writing 110 Adedotun Ogundeji his own compositions. Though he had been writing before 1955, he did not come into the limelight until 1955, when his 719 lines long poem, “Ẹ̀dá Kò Láròpin” won the Festival of Arts award. This time may conveniently be considered the beginning of his poetic career. The poem also marked the direction which Adébáyọ̀ Fálétí’s important contributions to Yorùbá poetry was leaning. He adapted many traditional stories for his poetic compositions. There are 35 poems in the two collections of Adébáyọ̀ Fálétí’s Yorùbá poems (Ọlátúnjí 1984 b & 1984c), 13 in the first and 22 in the second. Adébáyọ̀ Fálétí’s poems, can conveniently be classified into two: the narrative and non-narrative. The narratives tell interesting stories, some of which are adapted from the Ifá corpus and other stories collected from his father, co-hunters and other sources. The non-narrative ones are made up of poetic discourses on various social and philosophical topics. There are eleven narrative poems in the two collections. The first contains ten, the second only one. It could therefore be safely concluded that the first is dedicated to narrative poems because only four of the thirteen poems in it are non-narrative. Since there is also only one narrative poem in the second, one could also assert that it is dedicated to non-narrative poems. Four of the eleven narrative poems, (‘Ẹ̀là Lọrọ̀ ’, ‘̀ Ṣàṣọrẹ’, ‘Alágbára Ilé àti Alágbára Oko’, and ‘Agbódóro ́ - gun’) are adapted from the Ifá corpus and there are strong evidences that ìjálá (Ogun poetry/hunter’s) is the original source of the story retold in ‘Adébímpé Ojẹ̀dòkun’. The poet was reported to have collected it from his father who informed him it was a true-life story (Ọlátúnjí 1982a). In our examination of the exordiums of Adébáyọ̀ Fálétí’s poems, we shall dwell more on his narrative poems than on his non-narrative poems and limit ourselves to the aforementioned two collections (Olatunji 1982b & 1982c).
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Njoku, Obianuju Akunna. „TRANSCENDING THE SONIC AND THE TEXTUAL“. African Music : Journal of the International Library of African Music 11, Nr. 4 (27.02.2023): 1–24. http://dx.doi.org/10.21504/amj.v11i4.2458.
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Among Muslim women in predominantly Islamic societies, music-making remains a contested subject. At the core of these contestations are questions of boundaries, agency, taboos, resistance, and generalisations of the socio-musical experiences of Muslim women. This article explores the development of senwele music, a socio-religious music form of the Ilorin in northern Nigeria, from its origin as orin-kengbe (calabash music) to its transition into a translocal music form. Given influences of the Yoruba, Hausa-Fulani, and Islam, senwele music is examined as a compendium of history; one that is not only reflective of the Ilorin traditional music scene, but also the north-south dualism in Ilorin, tensions in music-making and Islam, and regio-political remapping in Nigeria. Based on fieldwork with a major exponent of senwele, Alhaja Iya Aladuke, and her music group in Ilorin, the article explores the practice, ambivalences, convivialities and sustainability of senwele music performance within its predominantly Islamic context. I argue that while established societal conventions, such as those in Ilorin, function as a standard for the acceptance of music, a woman musician such as Alhaja Iya Aladuke continues to thrive through a musician-community exchange that takes into cognisance the sensibilities of the people while retaining their patronage and her artistic autonomy. Beyond its sonic, textual, and entertainment prerogatives, the sustained practice of senwele music in Ilorin presents a continuum for interrogating and negotiating cross-cultural encounters, socio-religious binaries, gender boundaries, and the multiplicity in the socio-musical experiences of Muslim women.
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Adebayo, R. Ibrahim. „The historical development and challenges of Islam in Ila-Orangun, Nigeria“. Indonesian Journal of Islam and Muslim Societies 5, Nr. 1 (01.06.2015): 1. http://dx.doi.org/10.18326/ijims.v5i1.1-28.
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<p>Like many other Yoruba towns in the south-western Nigeria, Ila-Orangun which<br />is popularly referred to as the principal town of Igbominaland witnessed the<br />coming of Islam during a period when paganism had eaten deep into the<br />fabric of every sphere of life of the people. The uniqueness of Islam in the<br />town is that it has not been able to bring to an end the traditional belief<br />system of the people ever since its inception. This is probably because of the<br />status of the town as one of the towns founded by one of the sons of Oduduwa<br />from the great ancestral land, Ile-Ife. This paper therefore takes a look at the<br />inception of Islam in this ancient town to determine the extent of influence<br />of traditional belief system on the practice of Islam in it and the methods<br />adopted by the early Muslim clerics to penetrate the town with a view to<br />breaking the genes of darkness in the town. Attempts are also made to discuss<br />some latest developments on Islam in town, namely Imamship tussle and<br />other challenges facing the Muslim community there. The paper concludes by<br />identifying some steps necessary to be taken by the Muslim community in the<br />town for them to be able to place the religion on a better pedestal.</p><p>Seperti banyak kota-kota Yoruba lainnya di selatan-barat Nigeria, Ila-Orangun<br />yang populer disebut sebagai kota utama Igbominaland, menyaksikan<br />kedatangan Islam selama periode ketika paganisme telah mengakar jauh ke<br />dalam setiap bidang kehidupan masyarakat. Keunikan Islam di kota ini adalah<br />bahwa Islam belum mampu membawa pada berakhirnya sistem kepercayaan<br />tradisional masyarakat sejak awal. Ini mungkin karena status kota sebagai salah<br />satu kota yang didirikan oleh salah satu putra dari Oduduwa dari tanah leluhur<br />besar, Ile-Ife. Oleh karena itu tulisan ini berupaya melihat perkembangan awal<br />Islam di kota kuno ini untuk mengetahui sejauh mana pengaruh sistem<br />kepercayaan tradisional pada praktek Islam di dalamnya dan metode yang<br />diadopsi oleh para ulama Muslim awal untuk menembus kota dengan maksud<br />untuk menerobos kegelapan di kota ini. Paper juga berupaya untuk membahas<br />beberapa perkembangan terbaru tentang Islam di kota ini, yaitu soal ke-imaman<br />dan tantangan lain yang dihadapi masyarakat Muslim di sana. Makalah ini<br />menyimpulkan perlunya mengidentifikasi beberapa langkah yang diambil oleh<br />komunitas Muslim di kota ini agar mereka dapat menegakkan agama Islam<br />pada alas yang lebih baik.</p>
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Bashir, Mohammed Bawuro, Ali Goni Adam, Jamila Abdulkadir Abubakar, Aliyu Umar Faruk, Halimat Suraj Garuba und Nyayekonung Bege Francis. „The Role of National Farmers Helps Line in Agricultural Information Dissemination Among Crop Farmers in Nigeria: A Case Study of Farmers Help Line Centre, NAERLS ABU Zaria“. Journal of Agricultural Extension 25, Nr. 1 (01.03.2021): 93–103. http://dx.doi.org/10.4314/jae.v25i1.8s.
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The study examined the role of national farmers helpline in agricultural information dissemination among crop farmers in Nigeria, with the specific objectives to identify the various sources of information on agricultural practices available to the farmers and identify the various information disseminated to the farmers from the National Farmers Helpline. One Thousand farmers were randomly selected from the farmers who frequently call the Helpline Centre from the database of NAERLS across the six geo-political zones of Nigeria; to source the required information. Some of the crop farmers were contacted through phone calls, SMS, and social media platforms like Facebook and WhatsApp while some were through administration of questionnaires and face to face discussion. Data sourced were subjected to descriptive statistics such as frequency distribution and percentage for analysis and were presented in tables and charts. The findings reveal that the Farmers Help Line Centre, NEARLS supply farmers around the country with all the necessary information on cultural practices, access to improved seed varieties, fertilizer and application, pest and disease management practices, weed management practices, marketing strategies, post-harvest activities, management of farm tools and machineries and also information on Government policies on agriculture. It is recommended that stakeholders of National Farmers Help Line ensure the sustainability of its services by including other Nigerian languages to have a larger coverage and not limiting spoken languages to only the major Nigerian languages (English, Yoruba, Hausa, Igbo and Nigerian pidgin); and also extend their services to West African countries and other parts of the globe at large.
Key words: Agriculture, information, dissemination and crop farmers
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Ibrahim, Hassan, und Usman Bello. „Role of Ethnicity and Tumour Factors in Pain Perception and Radiation Analgesia among Breast Cancer Patients with Metastatic Bone Pain“. Saudi Journal of Medicine 7, Nr. 11 (04.11.2022): 558–65. http://dx.doi.org/10.36348/sjm.2022.v07i11.002.
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Background: Palliative external beam radiotherapy (PRT) had been reported as an indispensable tool for an effective pain relief in cancer patients with metastatic bone pain. Although many scholars reported a link between pain perception and ethnic background of an individual, but its role in cancer patients with interplay of other tumour factors needs to be evaluated to ascertain the actual impact it may have on pain perception and responses to radiation analgesia. Methods: We retrospectively reviewed patient’s data of breast cancer with metastatic bone pain between 2015 and 2018. Patient’s demographic factors like age, sex, ethnic group, tumour histology, RBS grade and sites of metastasis were extracted and grouped accordingly. Other Radiotherapy doses used for palliation of pain were extracted. Visual analogue pain assessment scale (0-10) was used by doctors (majority from Hausa-Fulani ethnic origin) to asses’ pain at presentation and four weeks post-irradiation. SPSS version 23 was used for data analyses; univeriate and multivariate analyses were conducted to test for any significant associations between predictive factors and dependent variables. Results were presented in pie-charts, bar-charts and tables. Results: A total of 161 patients reviewed during the study period, 159 (99%) were females and 2(1%) were males with mean age of 45.2 years, the age groups of 20-29 yrs presented with highest pain score. Among the three major ethnic groups, Yoruba constituted 31.7% with mean pain score of 7.5 ±1.4, followed by Igbo (26.1%) with mean pain score of 7.1 ±1.4. The commonest histology were invasive ductal (IDC) and invasive lobular (ILC) carcinoma with each having 7 as the highest mean pain score. Patients with grade 2 and 3 were the commonest and presented with mean pain score of 6.9±1.4 and 6.7±1.6 respectively. Patients with spinal cord compression (5.6%) presented with highest mean pain score of 7.3±1.3, followed by metastasis to long bones with pain score of 7.0±1.5. Pain alone was the highest presenting symptom (92.5%) from bone metastasis and Conventional X-ray was the common imaging modality used in confirmation of metastatic sites (68.3%). Common palliative radiation doses used were 11-20Gy in 4-6# (60%). Overall mean pain score at presentation was 6.8 ± 1.5 and 0.6 ± 0.7 four weeks after irradiation. In univariate analysis (binary comporason) only ethnicity was highly significant (p-0.001) in pain perception pre-radiotherapy and the significance exist after controlling other influential factors using multivariate analysis (p< 0.001). In post-irradiation using univariate analysis, ethnicity and metastatic sites shows significant association with pain relief, after multivariate analysis when influential factors were controlled, it appeared only metastatic sites with p-value of 0.008. Conclusion: Ethnicity of three major tribes in Nigeria played a role in pain perception from bone metastasis at presentation, with Yoruba higher pain perception compared to Hausa-Fulani and Igbo. But ethnicity appeared insignificant in response to radiation analgesia. Similarly, tumour factors appeared in significant in pain perception and response to radiation analgesia. However, metastatic sites influence response to radiation analgesia, with good pain relief in patients with metastasis to ribs and long bones.
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Pérez, Elizabeth. „Portable Portals“. Nova Religio 16, Nr. 4 (Februar 2013): 35–62. http://dx.doi.org/10.1525/nr.2013.16.4.35.
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This article traces the emergence of Ori, an Afro-Diasporic ritual with salient transnational dimensions. Ori is performed and transmitted by a growing number of practitioners in the Afro-Cuban Lucumí tradition. The ceremony takes its name from the Yorùbá term (orí) denoting both the top of the head and the divine embodiment of personal destiny. Introduced to Lucumí from a branch of Brazilian Candomblé on the initiative of an eminent ritual specialist and scholar, Ori and the sacred object called igba orí are increasingly seen as vehicles for individual and collective transformation. Drawing on historical and ethnographic research, this article argues for an approach to Ori that interprets its ascendance less as part of the movement to “re-Africanize” Black Atlantic traditions than as a component of religious subject formation, emergent site of convergence between globalizing traditions of orisha worship, and practical technique for achievement of moral-ethical self-mastery and physical well-being.
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Kasali, A. A., K. O. Jimoh, M. A. Adeagbo und S. A. Bello. „Web-based text editing system for Nigerian major languages“. Nigerian Journal of Technology 40, Nr. 2 (18.10.2021): 292–301. http://dx.doi.org/10.4314/njt.v40i2.15.
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This study developed a web-based text editor to eliminate the incompatibility of computer keyboard with the three major indigenous languages in Nigeria. It also aims to reduce the time taken to produce characters with diacritical marks. The editors produced valid Unicode characters and require pressing less buttons to generating all the symbols of the alphabets for the three major indigenous languages in Nigeria. Client-side technologies were used to develop these applications. Three web pages, designated for Yorùbá, Igbo and Hausa language were generated with HTML. CSS was used to define the look and feel of the HTML elements on each page. Regular Expressions implemented in JavaScript functions were used to convert selected ASCII characters into desired Unicode characters. The editors are available at http://www.gazaliwakil.com.ng. The editors work well on latest version of browsers like (Google Chrome, Mozilla Firefox, Opera, and Internet Explorer). They are very light, consume minimal server resources and can work offline. The system was launched Fifty-one (51) times to extract data comprising the Loading, Scripting, Rendering, Painting, System, and Idle time. The obtained result showed that on the average, it takes about 13.77ms to load the HTML DOM elements, 42.83ms to load the javaScript, 13.10ms and 1.73ms for rendering and painting the page by CSS. Additional time taken are 43.91ms and 3,045.10ms for the system and idle time respectively. A total time of 3,160.43ms (3.16s) is required when any of the editors is launched before the page can accept inputs from the users. It also takes the editors 2.66ms to add diacritical marks on a letter. This would, in effect, not reduce the typing speed of users.
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Mirza, Gözde Aynur. „Hermeneutic anthropology and Clifford GeertzYorumsamacı antropoloji ve Clifford Geertz“. Journal of Human Sciences 13, Nr. 2 (21.08.2016): 3482. http://dx.doi.org/10.14687/jhs.v13i2.3787.
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Geertz argues that focusing solely on meanings is not convincing enough in order to study the culture which he defines as the web of meanings, and we can interpret the culture by only specifying the interrelations between meanings. The best an anthropologist may do to define the aspects of culture studied is to focus on the experiment itself. According to Geertz, culture he takes to be those webs in search of meaning, those experimental observation of self is not satisfactory to discover the meanings of culture as he should rely more on the interpretation of self’s act. Naturally, he inserts the importance of interpretation and meanings by underlying the insufficiency of observations. For the interpretation of meanings, he demonstrates the concepts of “experience-near” and “experience-distant” and “thick description”. At this point, an anthropologist should rely on his own ethnographic studies as self-experience rather than relying on emic-etic approaches. Thus, he demonstrates the “textuality” of culture, in other words, an anthropologist should read culture as if it were a text and finally claims that the ethnography is the text itself independent from the culture. Although he contributed a lot to the discussions for cultural views and initiated a new approach, and thanks to the scope and contributions of ethnography by crossing over the discussions of whether the subjectivity should be possible, he raises the question of insufficiency of objectivity and demonstrates the weaker sides which led an anthropologist to misinterpretation. In this study, I tried to figure out the textuality of ethnography out of Geertz’ symbolic hermeneutic anthropology, its relationship with the culture, boundaries and what it represents. ÖzetYaklaşımını simgesel yorumsamacı antropoloji üzerinden şekillendiren Geertz, kısaca anlamlar ağı olarak tanımladığı kültürü çalışmak için yalnızca anlama odaklanmanın yetersiz olduğunu ve anlamlar arasındaki ilişkiler aracılığıyla kültürü anlamamızın mümkün olabileceğini öne sürer. Çalışılan kültürün açıklanması ve anlaşılması üzere antropoloğun yapacağı en iyi şey ise, deneyimin kendisine odaklanmak olmalıdır. Geertz’a göre, kültürü anlamak için bireyin eylemlerini gözlemlemek yetersiz kalacağı için, bireyin eylemlerini nasıl yorumladığına odaklanılması gerekir. Geertz’in bakış açısı, gözlemin yetersizliğinin altını çizerek yorumu ve anlamı öne çıkarmaktadır. Anlamın yorumu için ise uzak deneyim, yakın deneyim ve yoğun betimleme kavramlarına başvurur. Bu noktada antropolog, geleneğinden gelen emik-etik yaklaşım gibi tutunum gösterdiği bakış açılarını bir kenara bırakarak etnografik çalışmasını bir kişisel deneyim olarak görmek durumundadır. Buradan hareketle, hem kültürün metinselliğini, yani bir metin olarak okunması gerektiğini, hem de etnografinin kültürden bağımsız bir şekilde metnin kendisi olduğunu savlar. Geertz’ın geliştirdiği bakış, kültürün tanımı üzerine yeni bir açılım ortaya koyduğu gibi, etnografinin olanakları ve hareket alanı üzerinden objektivitenin mümkün olup olmadığı meselesinin bir adım ötesine geçerek, evrensellik, temsiliyet, tümel-tikel ilişkisi üzerine yeni ve etkisi büyük bir tartışma alanı yaratır. Bu çalışmada, Geertz’in ortaya koyduğu simgesel yorumsamacı antropoloji üzerinden etnografinin metinselliği, kültürle ilişkisi, olanakları ve nelere karşılık geldiği ortaya konmaya çalışılmıştır.
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Omojola, Bode. „The Yorùbá God of Drumming: Transatlantic Perspectives on the Wood that Talks edited by Amanda Villepastour Jackson: University Press of Mississippi, 2015 312pp., 16 b/w ill, 9 figs., 4 tables; $65.00 hardcover, $30.00 paper“. African Arts 53, Nr. 3 (August 2020): 93–94. http://dx.doi.org/10.1162/afar_r_00543.
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Uduji, Joseph I., und Elda N. Okolo-Obasi. „Corporate social responsibility initiatives in Nigeria and rural women livestock keepers in oil host communities“. Social Responsibility Journal 15, Nr. 8 (04.11.2019): 1008–32. http://dx.doi.org/10.1108/srj-01-2018-0025.
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Purpose The purpose of this paper is to critically examine the multinational oil companies’ (MOCs) corporate social responsibility (CSR) initiatives in Nigeria. Its special focus is to investigate the impact of the global memorandum of understanding (GMoU) on rural women livestock keepers in the oil producing communities. Design/methodology/approach This paper uses a quantitative methodology. Data were collected from primary sources using participatory rural appraisal technique. The use of participatory research technique in collecting CSR impact data especially as it concerns the small-scale women livestock keeper is based on the fact that it involves the people being studied, and their views on all the issues are paramount. The primary tool used for household survey (collection of the primary data) is a structured questionnaire which is divided into two sections. Section one of the instrument elicited information on the socio-economic characteristics of respondent, while the other section elicited information on the research questions. Both descriptive and inferential statistics were used to analyze the data so as to answer the research questions and test the hypothesis. To answer the research questions, descriptive statistics of measurement of central tendency was used, and the results were presented in tables and charts. While in testing the hypothesis, inferential statistical tool-estimation of logit model (of receipt and non-receipt of MOCs CSR through the GMoU by rural women livestock keepers as function of selected socio-economic and domestic empowerment variables) was used. Findings The findings show that GMoU model is gender insensitive as rural women rarely have direct access to livestock interventions except through their husband or adult sons, which is attributed to the cultural and traditional context of the people, anchored in beliefs, norms and practices that breed discrimination and gender gap in the rural societies. Research limitations/implications The structured questionnaire was directly administered by the researchers with the help of local research assistants. The use of local research assistants was because of the inability of the researchers to speak the different local languages and dialects of the many ethnic groups of Ijaws, Ogonis, Ikweres, Etches, Ekpeyes, Ogbas, Engennes, Obolos, Isokos, Nembes, Okirikas, Kalabaris, Urhobos, Iteskiris, Igbos, Ika-Igbos, Ndonis, Orons, Ibenos, Yorubas, Ibibios, Anangs, Efiks, Bekwarras, Binis, Eshans, Etsakos, Owans, Itigidis, Epies, Akokoedos, Yakkurs, etc., in the sampled rural communities. Practical implications If the rural women do not feel GMoUs efforts to eliminate discrimination and promote equality in the livestock sector, feminized poverty would create a hostile environment for MOCs in the region. Social implications The livestock development in Nigeria can only succeed if CSR is able to draw on all the resources and talents and if rural women are able to participate fully in the GMoUs intervention plans and programs. Originality/value This research contributes to gender debate in livestock keeping from CSR perspectives in developing countries and rational for demands for social projects by host communities. It concludes that business has an obligation to help in solving problems of public concern, and that CSR priorities in Africa should be aimed toward addressing the peculiarity of the socio-economic development challenges of the country and be informed by socio-cultural influences.
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Afoláyan, Michael Oladejo. „Iconic Celebration of Charms and Friendship in Poetry: Fálétí’s “Adébímpé Ọ̀jẹ́dòkun”“. Yoruba Studies Review 3, Nr. 2 (21.12.2021): 1–23. http://dx.doi.org/10.32473/ysr.v3i2.129979.
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“Adébímpé Ọ̀jẹ́dòkun” is a heroic poetry with the resemblance of a tragic history. It is a hunter’s dirge, where the griot happens to be a friend to a friend of the fallen hunter. In essence, it is a chant that laments a deep loss of an idol and celebrates the sacred cult of friendship. Here, a friend whose name is unknown, narrates the demise of his friend, Adébímpé Ọ̀jẹ́dòkun. The latter gave his life in pursuit of the killer of his own friend, Inaolaji. The story is that of the mythical character, Adébímpé Ọ̀jẹ́dòkun, eulogized as a great hunter with cult following. His death takes on the appearance of a slap in the face of medicinal charm, charisma, and talismanic efficacy, almost tantamount to “the death of the mythical Yorùbá medicine man’s child in broad day light.” The tragic event calls for lamentations across the land. Even the most callous, capable of “eating the head of the tortoise, and drinking cold-heartedly with the empty shell of the diminutive snail” would hear the tragic narrative and snivel. It’s that bad! Here is the unfolding of the event: Adébímpé Ọ̀jẹ́dòkun, the man of the people would do anything to alleviate the pain and suffering of his people. Any animal attack, a stampede in the farm, an elephant on the rampage or the buffalo with untoward assaults on the people in the distant wood would invoke the wrath of Adébímpé, and his instant intervention was natural. And so came the day when the wild beast would not let peace reign in the neighboring forest, and the person to call to the rescue was no other person than Adébímpé Ọ̀jẹ́dòkun, 86 Michael Oladejo Afoláyan fondly known as “the deadly spirit that roams the wild, son of the Queen Mother.” With deep inquiry, he found it was actually the farmland of his friend that was attacked. He swore by the sacred incantation that there would be no peace for an animal that made waste the farm of his friend, just as “the male pigeon is never at ease to live inside the house; Èmì – the migrant rat, never sleeps in the same nest two nights in a row; and as the case is for the pataguenon monkey to jump from tree to tree restlessly without finding a place to rest . . .” so would it be for the animal that violated the farm of his friend. Friends and neighbors consoled Adébímpé who was hell bent on going after the wild beast that had the audacity to destroy his friend’s farm. Adébímpé must vindicate his friend’s loss. His zeal for the vindication of this friend’s loss brought tears to the eyes of Adébímpé ’s neighbors who had the prior knowledge of the worse that had actually occurred: it was not the farm of Adébímpé ’s friend that was destroyed; it was actually Adébímpé ’s friend, Inaolaji himself, that was killed by the wild beast! As could be expected, Adébímpé was devastated on hearing the bad news. Then and there, he swore not to weep or mourn the loss of his friend, neither would the hunter’s funeral rites be performed for Inaolaji until two things happened: the body of his friend was retrieved and the culprit, the wild beast, was brought to justice by being totally and vindictively annihilated. Anything less, would fail miserably for the hero to mourn the parting of his friend with honor. And so Adébímpé embarked on the journey of honorable vindication. He bade two other hunters to tag along and they headed straight to the deep woods; after all, a hunter-prince never went on a hunting expedition solo. Soon, they found the remains of Inaolaji and secured the body, but Adébímpé swore he would not retreat until the animal that had the audacity to take his friend’s life had its own life taken as well. The journey continued. The search was strenuous. The distance was far afield. Jungles were crossed. Hilly terrains were toiled. Then, the hero apprehended the perpetrator. The battle ensued; and it was fierce. This would be a one-on-one encounter between Adébímpé and the erring beast, a leopard. Adébímpé gave his partners a break, ordered them to stand aloof and watch him and the leopard in an epic fight for life. He anchored the weapon by the trunk of a tree, tucked the sword in the sheath. He was confident he would wrestle the beast with his bare fist to a total submission and round it up with an eventual kill. He resorted to the spell of incantation, binding all spirits of the adder, the pythons, and the minor serpents. The chanting triggered Iconic Celebration of Charms and Friendship in Poetry 87 the wrath of the wild beast, which charged at the hero hunter. It was an all-out war, a mortal skirmish with no end in sight! It was a battle of two hunters – a human hunter facing the animal hunter, each pommeling the other with the killer instinct. Exasperated, Adébímpé resorted back to the power of the word as he emitted precarious incantations that forced the fingernails of the leopard to sink back into their sockets; the tongue glue jammed into the roof of the mouth; the teeth withdrawing and hiding inside the gums of the clenched jaws. It was at this point that the great hunter, Adébímpé, choke-holding the leopard, called on the younger hunters and ordered them to come near and shoot the beast at close range. The nervous hunter was the first to attempt the shoot, emptying the loaded barrel into the leopard, himself falling headlong at the sound of his own gun. Adébímpé hissed and mocked the nervous hunter, informing him of a big miss on so-close a target! He then beckoned on an alternative hunter, swearing he would not let go of the grip of the leopard. The second hunter finished off the animal with the shot right on target with a sniper’s propensity. The leopard lost the battle; fell down and died. Adébímpé then summoned all the hunters to come near and see a bewilderment. It was there he disclosed to them that the earlier nervous hunter did a fatal damage to him because when the hunter shot the leopard nervously, he missed the target but hit Adébímpé. He let them see the flow of blood coming from his torso. They all shouted and cried in despair. The echo of their cries swept through the length and breadth of the jungle. Adébímpé consoled them, tying the fatal shot to fate, against which no one could possibly prevail. He bade his comrades farewell, then slumped and gave up the ghost. Three bodies were brought back from the wood – that of Inaolaji, the one of the leopard, and finally, that of Adébímpé Ọ-̀ jẹ́dòkun, the altruistic hero.
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„Yoruba trickster tales“. Choice Reviews Online 35, Nr. 06 (01.02.1998): 35–3147. http://dx.doi.org/10.5860/choice.35-3147.
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„Folk poetics: a sociosemiotic study of Yoruba trickster tales“. Choice Reviews Online 32, Nr. 04 (01.12.1994): 32–2032. http://dx.doi.org/10.5860/choice.32-2032.
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Okpewho, Isidore. „The World of African Storytelling“. FORUM: University of Edinburgh Postgraduate Journal of Culture & the Arts, Nr. 09 (12.12.2009). http://dx.doi.org/10.2218/forum.09.624.
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My favorite introduction to a discussion of African storytelling is to recall a setting that Oyekan Owomoyela sketched out many years ago from his experience in the Yoruba city of Ibadan in western Nigeria. It is of a traditional family relaxing in their premises at the end of a hardworking day.After the evening meal, the members of the family gather on a porch and if there is moonlight, the younger members gather in the courtyard to play games like hide and seek.On the porch, the entertainment begins with riddles. What dines with an oba (paramount chief of a community) and leaves him to clear the dishes? A fly. What passes befor the oba’s palace without making obeisance? Rain flood. On its way to Oyo its face is towards Oyo, on its way from Oyo its face is still towards Oyo. What is it? A double-faced drum. After a few riddles, the tales begin (Owomoyela 264-265).