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Journal articles on the topic 'Beliefs of Bini and Yoruba'
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1
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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Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (April 1, 2002): 132–36. http://dx.doi.org/10.1375/twin.5.2.132.
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AbstractThe Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.
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Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (April 1, 2002): 132–36. http://dx.doi.org/10.1375/1369052023009.
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Babarinde, Olusanmi, and Elizabeth Babarinde. "Themes, Diction, and Prosodic Systems in Yoruba Lullabies." International Research in Children's Literature 12, no. 1 (July 2019): 18–33. http://dx.doi.org/10.3366/ircl.2019.0288.
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Lullabies are essentially sung for their soothing nature but, as this article shows, they have other important functions. One of the most important of these is that lullabies may provide much-needed language stimulation with important long-term consequences for future learning. This paper begins the work of addressing the dearth of scholarly research on lullabies, especially in the Yoruba (Nigeria: Niger-Congo) culture. It looks at the range of themes, dictions, and prosody that are intertwined to reveal Yoruba beliefs and world-views about children, starting with their time in the womb. The study uses a descriptive survey method to analyse data collected through participant observation. It shows that Yoruba lullabies not only offer insights into Yoruba cultural beliefs but also depend greatly on figurative expression and prosodic systems. These rich literary qualities identify lullabies as the earliest sub-genre of children's poetry.
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Oyejide, C. O., and G. A. Aderinokun. "Beliefs about prematurely erupted teeth in rural Yoruba communities, Nigeria." Public Health 106, no. 6 (November 1992): 465–71. http://dx.doi.org/10.1016/s0033-3506(05)80461-5.
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Aina, Akande Michael. "An African Perspective on Surrogacy and the Justification of Motherhood." Bangladesh Journal of Bioethics 8, no. 3 (February 14, 2018): 18–25. http://dx.doi.org/10.3329/bioethics.v8i3.35608.
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Surrogacy as a practice is supported by science, technology, morality and legality. It follows that the issues concerning it cut across all facets of life. And different arguments have being advanced for and against this practice. The belief espouse in this paper is that one cannot discuss successfully the moral, the science or the legality of surrogacy without delving into the cultural question of who is a mother. In other words, it is possible to have simple scientific and legal understandings of the practice and still disagree on the cultural level because of its stronger emotional appeal. The purpose of this work is to expose the Yoruba-African religio-cultural beliefs that have bearing on the understanding of motherhood or ownership of a child. This will be done through a critical analysis of Yoruba cultural beliefs about personhood and the metaphysical underpinning between birth and the ontology of life itself. Theargument here is that given some Yoruba ontological belief about life, motherhood and personhood it may be difficult for the products of surrogacy to fit-in into the society in terms of personal and social development. This work goes further to recommend that cultural beliefs should be taking into consideration when making laws to guide surrogacy in order to avoid conflict between the mothers and the child.
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Taiwo, Matthew T., and Victor O. Taiwo. "Religion Sectarianism in Yoruba Land and Threats to Its Millennial Tribal Union." Randwick International of Social Science Journal 1, no. 2 (August 1, 2020): 14–22. http://dx.doi.org/10.47175/rissj.v1i2.41.
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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
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Abduh, Rachmad, and Ida Hanifah. "Certainty of Jurisdiction Law in Civil Law System." Randwick International of Social Science Journal 1, no. 2 (August 1, 2020): 120–25. http://dx.doi.org/10.47175/rissj.v1i2.52.
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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Ramakrishna, Jayashree, William R. Brieger, and Joshua D. Adeimiyi. "Treatment of Malaria and Febrile Convulsions: An Educational Diagnosis of Yoruba Beliefs." International Quarterly of Community Health Education 9, no. 4 (January 1989): 305–19. http://dx.doi.org/10.2190/yu03-nekj-ttt3-rx0p.
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An understanding of community perceptions of illness, especially disease definitions that are unique to a particular culture, is essential for developing culturally appropriate primary health care programs. Malaria is endemic in the Ibarapa District of Oyo State, Nigeria, and one of its major complications, febrile convulsions, affects nearly one-third of preschool children at least once in their lifetime. Perceptions among the local Yoruba people categorize malaria and convulsions as part of two different disease processes. Ideas of causation, severity, seasonality, and treatment are in many ways opposites. This means that parents do not perceive the dangers of convulsions when their children suffer malaria. Unfortunately the small children themselves cannot be part of the decision-making process which involves potentially toxic treatment practices. Based on an understanding of Yoruba beliefs, primary health care and health education interventions have been designed that encourage parents to take prompt action when they recognize that their child has malaria.
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Allsworth-Jones, P. "Continuity and Change in Yoruba Pottery." Bulletin of the School of Oriental and African Studies 59, no. 2 (June 1996): 312–22. http://dx.doi.org/10.1017/s0041977x00031591.
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Mrs. A.K. Fatunsin's Yoruba pottery (Lagos, 1992) is the outcome of a project funded by the Ford Foundation (grant no. 875–1066) as part of its continuing programme ‘to preserve and interpret diverse aspects of West Africa's cultural heritage’. The intention of the project as suggested to them in 1985 by this author was that it should ‘go beyond the mere collection of artefacts’. Emphasis was to be ‘placed on techniques of pottery manufacture, sources and types of raw material, methods of forming the pots, decoration and firing, as well as forms and functions including the designated names for the pots in the different parts of the Yoruba speaking area.’ Also investigated would be the uses to which the pots were put; and the organization, beliefs and customs of the potters themselves. The monograph resulting from the work would be designed to show pots ‘not just as art objects but as basic components of the entire economic, social, and religious life of the people’.
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Olomola, Isola. "Contradictions in Yoruba folk beliefs concerning post-life existence : the ado example." Journal des africanistes 58, no. 1 (1988): 107–18. http://dx.doi.org/10.3406/jafr.1988.2255.
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Oruene, Taiwo. "Magical Powers of Twins in the Socio-Religious Beliefs of the Yoruba." Folklore 96, no. 2 (January 1985): 208–16. http://dx.doi.org/10.1080/0015587x.1985.9716349.
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Oladiti, Akeem Abiodun. "Reconsidering the influence of Islam on Yoruba cultural heritage,1930-1987." Khazar Journal of Humanities and Social Sciences 18, no. 2 (July 2015): 34–55. http://dx.doi.org/10.5782/2223-2621.2014.18.2.34.
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Previous studies on the activities of Islam have focused on the contribution of the religion to state building (Last, 1967, p. 4 ), the nineteenth century jihad (Smith, 1961, p. 45) and the phenomenal growth of Islam during the colonial period (Gbadamosi, 1978, p. 77). However, no specific attention has been paid to how Islam affected Yoruba culture negatively with specific focus on the area of religion education and language. This study intends to fill this obvious gap in the historiography of influential cultural invasion of Islam from 1930, when colonial political structures allowed the Muslims to maintain a physical and cultural presence in Yoruba towns to 1987 when the proliferation of Islamic learning centres became well established to promote Islamic cultural orientation in the community. primary data on colonial petition reports were sourced from archival materials as well as oral interviews with people selected through purposive sampling technique while the secondary data were derived from books and journal articles. The data collected through these methods were classified and subjected to qualitative analysis. Arabic schools throughout Yoruba land were established as centers promoting Arabic civilization and Islamic cultures (Bidmos, 1972, p. 32). These schools were found in most of the large urban cities in Yoruba city states such as Lagos, Ibadan, Ilorin, Abeokuta, Saki, Osogbo, Ede and Ikirun (Mahmud, 1983, p. 37). The activities of these schools were geared towards producing Yoruba Arabs. These schools encouraged the wearing of turban (al-hammamah), the flowing robe (jalamiyyah and hijab). Arabic words with lexical equivalents in Yoruba lexicography. Some Muslim scholars that graduated from these Arabic schools branded their physical appearance by keeping long beards as a measure of cultural affinity with the Arab Muslims. The influence of Islamic literacy has also manifested in the mode of naming such that converts changed their names deemed associated with Yoruba deities to Islamic names. There were also reports of instances Muslim clerics spearheaded and attacked Yoruba religion, language and education. Islamic literacy has brought about cultural changes in the mode of language, beliefs and education of the Muslims in Yoruba society. The Arabic schools in Yoruba society promoted cultural influence with the establishment of structures which undermined the preservation of Yoruba religion, language and education.
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Vincent, Bello Deva, and Osarumwense V. Iguisi. "YORUBA CULTURE AND LEADERSHIP STYLE IN NIGERIAN ORGANISATION." Oradea Journal of Business and Economics 3, no. 2 (September 2018): 32–42. http://dx.doi.org/10.47535/1991ojbe049.
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Culture and leadership research in the last decade witnessed a general upsurge. Empirical studies that determined the scores of the subgroup cultures and examined leadership styles and preferences in Nigeria, have not been exhaustively carried out. This study therefore examined subgroup cultures and leadership styles in Nigerian organizations. Due to the structure of most Nigerian public organizations which are characterized by multi-ethnic groups with heterogeneous cultural beliefs, this study examined the differences in the Hofstede’s culture dimensions’ scores, leadership styles and preferences among Yoruba subgroup in Nigeria with focus on Power Distance and Individualism/Collectivism. Survey research design was adopted, making use of questionnaire for data collection. The study made use of 345 members of staff purposively selected from among the Yoruba subgroups in the Central Bank of Nigeria Headquarters in Abuja. The data generated from the structured questionnaire were analyzed using Statistical Package for Social Science (SPSS) for descriptive statistics. Hofstede’s culture dimensions of power distance and individualism/collectivism were computed using the Value Survey Module (VSM) developed by Hofstede. This study found that there is a high power distance among the Yoruba subgroup, and the leadership style preferred by the Yoruba’s is the democratic style of leadership and that the Yoruba subgroup is a collectivistic society.
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Lawuyi, Olatunde Bayo. "The world of the Yoruba taxi driver: an interpretive approach to vehicle slogans." Africa 58, no. 1 (January 1988): 1–13. http://dx.doi.org/10.2307/1159867.
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Opening ParagraphThe purpose of this paper is to analyse the slogans which are so prominent and ubiquitous on motor vehicles as expressions of social stratification among the Yoruba of southwestern Nigeria. I interpret the slogans in the context of the taxi owners' and drivers' social interactions, not just as disembodied expressions of a total Yoruba world view. In studying the slogans I pay particular attention to processes of accumulation of wealth, status mobility and the way these are affected by cultural values. It is argued that the vehicle owners make different claims at different stages of their careers. Their fears and hopes at each stage must be understood in the light of the contemporary Christian and traditional mix of beliefs about destiny, the world and God.
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Eisenhofer, Stefan. "The Origins of the Benin Kingship in the Works of Jacob Egharevba." History in Africa 22 (January 1995): 141–63. http://dx.doi.org/10.2307/3171912.
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The kingdom of Benin has the reputation of being one of the most important examples for a king-oriented state-formation in sub-Saharian Africa. In the past few decades much research has appeared on the early history of this kingdom, the origin of its kingship, and the time of the early Ogiso kings, who are considered by many historians as the autochthonous founders of Benin kingship around 900. These Ogiso rulers are assumed to have been replaced between the eleventh and thirteenth centuries by kings of the later Oba dynasty, which supposedly descends from the Yoruba town of Ife and which continues in office at the present.The abundance of literature on the early history of the Benin kingdom often hides the fact that, apart from sporadic—and for the most part isolated—reports from travelers, a few archeological accounts, and some vaguely dated objects from Benin, the reconstruction of the early history of Benin is based almost exclusively on the data of the Bini local historian Jacob Egharevba, who published prolifically on Benin history and culture from 1930 to 1970. The most famous of his works is the Short History of Benin—a small publication, where the author deals with the history of the kingdom from its origins until the twentieth century.
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Shishelov, Nikita S. "BINI THE PROPHET AND RELIGIOUS FEVER AMONG THE CARRIER INDIANS IN 1834 - THE 1840S." Study of Religion, no. 1 (2018): 71–83. http://dx.doi.org/10.22250/2072-8662.2018.1.71-83.
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The article deals with the phenomenon of religious fever among the indigenous people of central British Columbia in the second quarter of the 19th century. In a short time, the traditional belief system of the Carrier Indians adopted some of the Christian doctrines and symbolism. This took place in the period before the first missionaries came to the region. Paradoxically, at the initial stage, the enculturation of Christianity started without participation of Christians themselves. The transformation of the Indians’ religious views wasn’t accompanied by European cultural expansion. In the late 1860s, when the missionaries started their active agency, the Indians were ready to accept the new religion without resistance. This article is based on the analysis of folk tales, historical dates and researches devoted to this subject. The channels of cultural diffusion and the integration of elements of Christianity into traditional beliefs are revealed. The psychological reasons of acceptance of the new religion by the Indians are also in the focus of attention. The author determines the date of the beginning of the Prophet's movement among the Carrier. The key source of this dating was John McLean's journal, which has not previously been used in researches of the subjects. The author proposes accounting this cultural phenomenon as a spontaneous movement, not a cult of a religious leader.
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Abidoye, R. O., and O. B. Akinpelumi. "Implications of Nutritional Beliefs and Taboos ‐ Hausa and Yoruba Pregnant Women in Lagos Nigeria." Early Child Development and Care 138, no. 1 (January 1997): 71–81. http://dx.doi.org/10.1080/0300443971380106.
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McIlroy, Emily C. "One Half Living for Two: Cross-Cultural Paradigms of Twinship and Twin Loss." OMEGA - Journal of Death and Dying 64, no. 1 (February 2012): 1–13. http://dx.doi.org/10.2190/om.64.1.a.
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Many indigenous African religions, specifically that of the Yoruba of Nigeria, the Bamana and Malinke of Mali, and the Nuer of southern Sudan, are characterized by a system of spiritual beliefs surrounding the life and death of twins. Separation by death poses an extreme threat to the soul(s) of twins, and many rituals and customs designed to sustain the spirit of surviving twins are widely practiced. Despite twin loss being overlooked in Western psychological studies of grief, recent research and in-depth interviews of bereaved twins clearly identifies the unique nature of losing a twin, and the importance of acknowledging this distinction in the surviving twin's ability to cope with the death. The spiritual practices of the Yoruba, Bamana, Malinke, and Nuer are conducive to dealing with the specific nature of twin loss. They take into account the uniqueness of the twinship experience, and provide material for reflection on healing approaches outside the traditional parameters of psychology.
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Togonu-Bickersteth, Funmi, and A. I. Odebiyi. "INFLUENCE OF YORUBA BELIEFS ABOUT ABNORMALITY ON THE SOCIALIZATION OF DEAF CHILDREN: A RESEARCH NOTE." Journal of Child Psychology and Psychiatry 26, no. 4 (July 1985): 639–52. http://dx.doi.org/10.1111/j.1469-7610.1985.tb01646.x.
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Hale, Frederick. "Before the Eradication of God: the Yoruba Smallpox Deity Shonponna in t m aLuko's One Man, One Wife." Religion and Theology 9, no. 3-4 (2002): 266–81. http://dx.doi.org/10.1163/157430102x00142.
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AbstractThe Yoruba deity Shonponna, feared as both the bearer of smallpox and the one to whom one could turn for protection therefrom, has been the subject of sporadic international, scholarly enquiry for more than a century. William Bascom, Anthony D. Buckley and others went well beyond late nineteenth-century British colonial observations in their attempts to understand the enduring appeal of this dreaded deity, the banning of whose worship in Nigeria did not prevent adherents from crossing into Benin to continue it. In his novel of 1959, One man, one wife, Yoruba novelist and public health authority Timothy Mofolorunso Aluko offered an internal perspective by illuminating further dimensions of the place of Shonponna in the rapidly changing religious matrix of western Nigeria. This account features a plot that unfolds in the 1920s and 1930s, when Anglican missionaries were adding an increasingly prominent and influe.tial factor to the scene, and therein exploring the confrontation of traditional religious beliefs and practices with Christianity, partly during a smallpox epidemic which intensifies the clash of these two systems.
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Òkéwándé, Olúwọlé Tẹ́wọ́gboyè, and Adéfúnkẹ Kẹhìndé Adébáyọ. "Investigating African Belief in the Concept of Reincarnation: The case of Ifá and Ayò Ọlọ́pọ́n. Symbolism among the Yoruba of Southwestern Nigeria." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 2 (2021): 267–81. http://dx.doi.org/10.21638/spbu13.2021.209.
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The concept of reincarnation, a situation where a dead person comes back to life, is as old as human beings. However, there is divergence in the belief among various religions. African religion such as Ifá uses symbols to validate the belief in reincarnation. Ifá is the foundation of the culture of the Yoruba people. The present study aims to define the concept of reincarnation in Ifá and in ayò ọlọ́pọ́n to substantiate African beliefs in the concept of reincarnation. No known work either relates Ifá with the concept of reincarnation or connects ayò ọlọ́pọ́n with Ifá to solve a cultural problem. The present study fills this gap. Symbolism, a mode in semiotics where an object signifies or represents something or somebody, is adopted for the analysis of the study since symbolism is fundamental to Ifá. The visitation of Odù in Ifá is related to the ayò game, linking the symbolism in both Ifá and ayò ọlọ́pọ́n to the realization or application of the concept of reincarnation in human life, especially among Africans and the Yoruba people. It is determined that there is synergy between Ifá and ayò ọlọ́pọ́n, and reincarnation. The study concludes that reincarnation is an encapsulated concept illustrated by Ifá and ayò ọlọ́pọ́n- the religious and social life of the Yoruba people. African cultural symbols are tangible means of cultural heritage that solve contemporary and controversial human issues such as the African belief in reincarnation.
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Ukwandu, Nnamdi Callistus D., and O. P. G. Nmorsi. "The perception, beliefs and practices toward genitourinary schistosomiasis by inhabitants of selected endemic areas (Edo/Delta States) in south-eastern Nigeria." Revista do Instituto de Medicina Tropical de São Paulo 46, no. 4 (August 2004): 209–16. http://dx.doi.org/10.1590/s0036-46652004000400007.
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Well-structured questionnaire on the perception, impression and response to genitourinary bilharziasis (Genitourinary schistosomiasis) was administered and explained in local languages: 'Igbo' 'Esan' 'Ezon' Itshekiri and Bini to 33815 inhabitants of selected endemic areas in south-eastern Nigeria from January, 1999 to December, 2001. Out of this number, 3815 (11.3%) were properly filled and returned. About 42.0% of the inhabitants admitted knowledge of the disease, while 14 (0.4%) knew about the aetiologic agent. About 181 (5.0%) who responded, admitted procuring treatment, while 100 (5.0%) declined to seek treatment of any sort. The relationships between water-bodies and human activities, and infection were well discussed. Amongst those who admitted knowledge of the disease but no knowledge of its etiologic agent, declined seeking treatment of any kind, but believe the disease is a natural phenomenon in ones developmental stage and therefore of no morbidity and mortality. Laboratory analysis of urine, faeces, semen and HVS was employed to assess questionnaire responses, and in some cases, physical examination was utilized to augment laboratory analysis in confirming urinal diagnosis. Haematuria was only directly related to egg count in the early part of life. Females were significantly haematuric and excreted more ova than males (p < 0.05). Headache (43.0%) and fever (31.0%) were major clinical signs while sexual pains (22.0%) were the least.
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Johnson, Ruth. "ESL Teacher Education and Intercultural Communication: Discomfort as a Learning Tool." TESL Canada Journal 12, no. 2 (June 26, 1995): 59. http://dx.doi.org/10.18806/tesl.v12i2.653.
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This article reports on a simulation used in a course in intercultural communication in an ESL/EFL teacher education program at Southern Illinois University at Carbondale. The simulation was designed to create an unfamiliar and uncomfortable atmosphere, culturally, for the students, similar to what one would experience were he or she in a foreign environment. For three weeks of the semester the students were required to greet one another at the opening and closing of class in a particular manner, modeled after the greetings used in the Yoruba (West Africa) culture. The focus of the simulation was at the affective level, to help students recognize themselves as cultural beings whose cultural beliefs would influence the learning process of their own students. Also reported are excerpts from students' journals and students' evaluations of the simulation.
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Alabi, Oluwatobi Joseph. "Perceptions of Surrogacy Within the Yoruba Socio-Cultural Context of Ado-Ekiti, Nigeria." F1000Research 9 (February 8, 2021): 103. http://dx.doi.org/10.12688/f1000research.20999.3.
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Background: Surrogacy might be a reproductive process that brings joy and fulfilment to many but it also brings with it numerous ethical and legal concerns; it raises questions about the fundamental human rights, welfare and wellbeing of women and infants especially within a context where it is barely regulated. This article examines the perception of surrogacy within the Yoruba socio-cultural context in Ado-Ekiti, Nigeria. It brings to the fore various socio-cultural concerns that questions the influence of surrogacy as a reproductive process on womanhood, motherhood and parenthood. It discusses by analysing the narratives of participants how surrogacy process is a dereliction of the sacredness and cultural sanctity of the family system, most especially in an African context. Methods: 15 stakeholders (traditional birth attendants and gynaecologists) were engaged in an in-depth interview to unravel the challenges surrogacy might or is encountering within the socio-cultural context of Ado-Ekiti. Results: There are various social, cultural and religious beliefs that police the reproductive sphere of the Yoruba socio-cultural group, which has grave implications on fertility treatment. These socio-cultural and religious factors do not provide a fertile ground for surrogacy to thrive within the study location. Hence, it is important that the socio-cultural framing of reproduction within this cultural context become receptive to medical reproductive solutions and innovations if at all the processes are to thrive or at least become less stigmatised. Conclusions: The process of surrogacy is very complex and people’s attitude towards the practice is greatly influenced by their culture, religion and social belief systems about what is considered appropriate for procreation. Also, it is important to have clear-cut policy regulating surrogacy and all forms of ARTs in Nigeria, as this will protect women and infants, as well as, ensure that they are not to exposed abuse, commercialization and exploitation.
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Castellanos Llanos, Gabriela. "Identidades raciales y de género en la santería afrocubana." La Manzana de la Discordia 4, no. 1 (March 15, 2016): 63. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v4i1.1475.
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Resumen: Se exploran las concepciones de géneroen la santería o regla de Ocha una religión que tieneconsecuencias culturales muy importantes en Cuba tantodesde el punto de vista étnico y racial como para lasrelaciones de género. Este trabajo analiza algunas deestas consecuencias, planteando sus implicaciones parala identidad racial afrocubana, centrándose en lascaracterísticas del sistema de género que está implícitoen las creencias y en los rituales de la santería. El trabajobosqueja las características principales de la santería yalgunos aspectos de su posible efecto en el racismo enCuba, antes de examinar el estatus de las mujeres enesta religión. Se refuta la afirmación de una investigadorade que en la sociedad yoruba tradicional no existe elconcepto de mujer como inferior que es típico delpatriarcado occidental, o de otra de que la santeríacubana es una religión de base femenina, donde lofemenino es normativo. Sin embargo, se concluye quelas concepciones occidentales de la división radical delos dos sexos en dos entidades totalmente rígidas y biendelimitadas, están ausentes en la santería.Palabras clave: religiones afro-cubanas, santería,identidad, raza, géneroAbstract: This article explores the conceptions ofgender in santería or Regla de Ocha, a religion whichhas important cultural consequences in Cuba both forracial and gender relations. It analyzes some of theseconsequences for Afro-Cuban racial identity and focuseson the gender system implicit in beliefs and rituals in santería. The text portrays the major characteristics of santería and some of its possible effects on racism in Cuba, before examining the status of women in this religion. It refutes the claim by one researcher that in traditional Yoruba society there is no concept of women as inferior as found in Western patriarchy, and that of another researcher that Cuban santería is a femalebased religion, where femininity is normative. However, it is concluded that Western conceptions of the radical split of the sexes in two rigid and well-defined entities are absent in santería.Key words: Afro-Cuban religions, santería, identity,race, gender
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Jumahalaso, S. Muhammad. "الائتلاف والاختلاف في الأمثال العربية واليوربوية: دراسة مقارنAL-I’TILAF WA AL-IKHTILAF FI AL-AMTSAL AL-ARABIYAH WA AL-YORUBIYYAH: DIRASAH MUQARANAH." El-HARAKAH (TERAKREDITASI) 22, no. 2 (November 5, 2020): 363–80. http://dx.doi.org/10.18860/eh.v22i2.9404.
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الأمثال مجموعة من أفكار الشعوب وعاداتها وعقائدها وتقاليدها المتوارثة جيلاً بعد جيل، وهي مرآة تعكس ثقافات الشعوب بصفة عامة، ومن أكثر أساليب التعبير الشعبية انتشارا وشيوعا، وأقدرها على مساعدة المتكلم للوصول إلى هدفه بأقل جهد وفي أقصر وقت. وقد حظيت الأمثال باهتمام كبير وعناية عظيمة لدى الأدباء العرب وحكمائها وشعرائها نظرا للأهمية التي تكتسبها في الثقافة العربية لما فيها من إيجاز اللفظ وإصابة المعنى وغيرها. وكما تهتم العرب بفن المثل وبحسن استعماله في كلامهم، كذا الشعب اليوربوي القاطنون في الجنوب الغربي لدولة نيجيريا يولون استخدام الأمثال في ثنايا حديثهم اهتماما أعظم وعناية كبرى لأن المثل عند حصان الكلام الذي يركبه المتكلم إلى هدفه. ولأهمية المثل لدى الشعبين جاءت هذه الدراسة لتتناول المثل من حيث مفهومه، وأنواعه، ومصادره، وكيفية استعماله في الكلام لدى الشعبين. وقد نسج الباحث في جمع مواد الدراسة وفحصها وتحليلها على منوال المنهج الوصفي مع الاستعانة بالمنهج التاريخي. ومما توصلت إليه الدراسة من النتائج أن المثل ظاهرة أدبية شعبية وعالية عرفتها شعوب العالم وبالأخص الشعب العربي واليوربوي، وأن مفهومه وأنواعه وخصائصه متقاربة جدا، وأن غالبية أمثال أمة أو شعب يتكرر بألفاظها وبمعنانيها في أمثال الشعوب الأخرى مع اختلاف عروقها ولغاتها وتباعد أماكنها. Proverbs are collection of peoples' customs, beliefs, and traditions inherited from one generation to another and one of the most popular methods of expression assisting the speaker effectively and efficiently. Proverbs have received great attention and concern among the Arabs. Similarly, the Yoruba people of Nigeria are interested in proverb and its good usage in every task, as according to them, it is as if a horse of speech which the speaker rides to his goal. By virtue of the importance of proverb among them, this study addresses proverb in terms of its concept, types, sources, and how it is used in their speech. In the collection, examination and analysis of data, the researcher makes use of the descriptive and historical methods. Among of the research findings are: (i) proverb is a literary phenomenon popularly known and used by peoples in the world, particularly in Arab and Yoruba. (ii) The concept, types, and characteristics of proverbs among the two nations are very close, and (iii) Most of their proverbs are repeated by others, despite the difference in their customs, languages and geographical area.
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Afrougheh, Shahram, and Atefeh Lieaghat. "The Adaption of Grice’s Maxims in Wole Soyinka’s Discourse in The Strong Breed." Khazar Journal of Humanities and Social Sciences 20, no. 4 (December 2017): 47–55. http://dx.doi.org/10.5782/2223-2621.2017.20.4.47.
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This study tries to find the adoption of Grice’s Maxims in Soyinka's discourse in The Strong Breed (1962). In addition to, it seeks to find in which mutual conversations of all parts of drama the writer obeys Grice’s principles. Soyinka in this drama depicts how ritual and superstitious beliefs cover the social life.In Yoruba the village where the events occur; the villagers believe that before each New Year one strong and strange person should sacrify to purify the society for arriving in New Year.This idea conveys among the characters by reciprocal conversation. Since this play focuses on the real social issue,this paper attempts to concentrate on the conversations in order to find in which dialogues the writer adapted discourses of his characters by Grice’s Maxims (Quality, Quantity, Relation, Manner). Regarding theses principles,centre on discourses's principles this research tries to find the characteristics of these Maxims. As a matter of fact, Maxim of Quantity centres on an equal amount of words which convey the idea in aproper way. In Maxim of Quality Grice concentrates on thetruth that the dialoguess hould be taken correctly and truly.To Grice another principle is Maxim of Relation with regard to the relationship between the subject and content. Besides, Maxim of Manner converges on four avoidances; to mention a few, obscurity, ambiguity, briefly and orderly. With reference to these principles this research attempts to apply these Maxims on The Strong Breed in order to find adoption of reciprocal conversations by Soyinka. Regarding it tries to look for the dialogues which obey Grice’s Maxims.
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Cole, Jennifer. "Foreword: Collective Memory and the Politics of Reproduction in Africa." Africa 75, no. 1 (February 2005): 1–9. http://dx.doi.org/10.3366/afr.2005.75.1.1.
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When Bamileke women in urban Cameroon give birth, older women often recall the ‘troubles’, the period between 1955 and 1974 when the UPC (Union des Populations du Cameroun) waged a battle of national independence, as a way of teaching their daughters about the hazards of reproduction and threats to Bamileke integrity as a people (Feldman-Savelsberget al.). Slightly to the north-west, in the Nigerian city of Kano, Igbo talk constantly about their memories of the Biafran war, using them to forge a sense of Igbo ethnic distinctiveness that reinforces patterns of patron-client relations critical to the maintenance of transregional connections (Smith), while further to the south many Yoruba are reassessing the meaning of the old practice of pawning children (Renne). Meanwhile in Botswana, where the AIDS epidemic exacts a high death toll, members of an Apostolic church create distinctive practices of remembering what caused a person's death. In so doing, they counter the attenuation of care and support that often occurs when people interpret death as due to illnesses transmitted through blood and improper sexual relations (Klaits). By contrast in a Samburu community in Kenya, the cultural practice ofntotoi, a complex board game, reproduces a male-dominated history of kinship, while systematically erasing a female narrative of adulterous births and forced infanticide. And among rural Beng in Côte d'Ivoire, beliefs and practices that structure infant care serve as an indirect critique of the violence of French colonialism and of its aftermath that continues to interfere in Beng lives in the form of high rates of infant mortality (Gottlieb). As these examples taken from this volume indicate, the papers gathered together in this special issue examine the complex and often contradictory ways in which the reproduction of memories shapes the social and biological reproduction of people.
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Pruitt, Liese C. C., Stella Odedina, Imaria Anetor, Tolulope Mumuni, Helen Oduntan, Adeyinka Ademola, Imran O. Morhason-Bello, et al. "Breast Cancer Knowledge Assessment of Health Workers in Ibadan, Southwest Nigeria." JCO Global Oncology, no. 6 (September 2020): 387–94. http://dx.doi.org/10.1200/jgo.19.00260.
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PURPOSE Breast cancer is the most common cancer among women, and in low- to middle-income countries late-stage diagnosis contributes to significant mortality. Previous research at the University College Hospital, a tertiary hospital in Ibadan, Nigeria, on social factors contributing to late diagnosis revealed that many patients received inappropriate initial treatment. METHODS The level of breast cancer knowledge among health practitioners at various levels of the health system was assessed. We developed a tool tailored to local needs to assess knowledge of symptoms, risk factors, treatments, and cultural beliefs. The recruitment included doctors, nurses, and pharmacists in public hospitals, physicians and pharmacists in private practice, nurses and health care workers from primary health care centers, community birth attendants, and students in a health care field from state schools. RESULTS A total of 1,061 questionnaires were distributed, and 725 providers responded (68%). Seventy-eight percent were female, and > 90% were Yoruba, the dominant local ethnic group. The majority were Christian, and 18% were Muslim. Median knowledge score was 31 out of 56, and the differences in scores between health care worker types were statistically significant ( P < .001). Nearly 60% of the participants believed breast cancer is always deadly. More than 40% of participants believed that keeping money in the bra causes breast cancer, and approximately 10% believed that breast cancer is caused by a spiritual attack. CONCLUSION Our questionnaire revealed that, even at the tertiary care level, significant gaps in knowledge exist, and knowledge of breast cancer is unacceptably low at the level of community providers. In addition to efforts aimed at strengthening health systems, greater knowledge among community health care workers has the potential to reduce delays in diagnosis for Nigerian patients with breast cancer.
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Uduji, Joseph I., and Elda N. Okolo-Obasi. "Corporate social responsibility initiatives in Nigeria and rural women livestock keepers in oil host communities." Social Responsibility Journal 15, no. 8 (November 4, 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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Bruce, Aisha Aiko, Adrienne D. Witol, Haley Greenslade, Mandeep Plaha, and Mary Anne Venner. "How Do New Immigrant Families (African Continent) with a Child with Sickle Cell Disease (SCD) Experience the Western Medical System?" Blood 128, no. 22 (December 2, 2016): 3529. http://dx.doi.org/10.1182/blood.v128.22.3529.3529.
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Abstract INTRODUCTION: New immigrant families from continental Africa account for an increasing proportion of pediatric patients with Sickle Cell Disease (SCD) in Canada and North America. As families enter the western medical system they face a myriad of tests and medications as well they encounter language barriers, endless forms and large teams. Previous experiences with healthcare also influence families' expectations and adjustment.There is no published data exploring the experiences of these families to help guide practice. Resources such as the Canadian Pediatric Society guide on immigrant health are not specific to SCD. We set out to examine cultural sensitivity methodologically in order to improve delivery of care. Research Questions: What are newcomer families' experiences with SCD in Canada and their home country?What are the prevailing values and beliefs related to SCD that shape the attitude and behaviors of newcomer families?How do newcomer families perceivethe current delivery of medical care (the barriers and the facilitators)? METHODS: Focused ethnography was used to understand the socio-cultural context in which newcomer families from Africa experience their child's SCD; to explore their perspectives, beliefs, how they manage daily life and experience the western medical system. A sample size of12-15 participants was selected to reach saturation.Participants were selected using purposeful and convenience sampling and semi-structured interviews were held with the primary caregiver(s) with use of aninterpreter if needed. Research Ethics Board approved. RESULTS: Saturation was reached at 10 families and 12 were interviewed due to recruiting methods. Demographics:12 caregivers (N=8 females; N=4 males); most were in their forties and from Congo, Nigeria or Liberia. The majority had 3 or more children, were married and employed. The majority did not have extended family within the region. Languages spoken at home were English, French, Yoruba, Swahili orMoorie. They immigrated to Canada between 2002 and 2015 For themes see table 1. CONCLUSIONS: Participants' attitude, perception and knowledge about SCD were profoundly affected by their experiences in their countries of origin. These mostly negative experiences (seeing children suffering without appropriate medical care; observing social stigma, etc.) were deeply embedded and determined their response to SCD in their children. 1. Practice guideline: Allow for sufficient time and provision oftranslation services to explore the families' experience with stigma within country of residence and origin as well as embedded in the healthcare system and the community. Despite the prevalence of SCD in their home countries the diagnosis was a surprise. The path towards acceptance was slow, emotionally convoluted and not linear. Acceptance of the diagnosis is a process and devastating in the context of previous experiences. 2. Practice guideline: Review diagnostic information early and have easily accessible information about SCD available for parents/family network. This information will also need to be reviewed with the child at key developmental time periods. SCD has a dominant impact on life causing renegotiation of all relationships: spousal, family, community, co-workers and school staff. Managing SCD influenced daily routines imposing structure which was disrupted for hospitalizations. Families were reluctant to leave children unattended in the hospital and thus sacrificed personal and employment goals. Social support is limited and families cope alone.Families tend to seek practical support and deny the desire for emotional support. 3. Practice guideline: 3a)Screen for potential isolation and explore whether other caretakers are aware of diagnosis and disease specific care 3b) Given the tendency to deny emotional support needs, lack of nearby extended family and the stigma in the community setting up networks that provide both practical and instrumental support could be meaningful and more likely utilized resources. The life-long complexity of SCD creates anxiety for the child's life expectancy. Families trust in medical expertise, improvements in medical treatments and their faith/religious beliefs are foundations for hope. 4. Practice guideline: HCP working with families should ensure awareness of clinical advances and develop means to easily share knowledge as it will strengthen hope for the future. Table 1 Table 1. Disclosures Bruce: Novartis: Consultancy, Honoraria; Apopharma: Consultancy.
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Akingbe, Niyi, Mark Ighile, and Emmanuel Adeniyi. "Resuscitating the African Oral Artistic Tradition: Towards a Re-enactment of Storytelling for Moral Rebirth among the Nigerian Youth." Southern African Journal for Folklore Studies 30, no. 1 (March 15, 2021). http://dx.doi.org/10.25159/1016-8427/5711.
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The study was conducted to examine the role of storytelling in the moral upbringing of the Nigerian youth. Storytelling is one of the important subgenres of the prose form of oral literature. Being a verbal art used in traditional African society for entertainment and didacticism, its usefulness in inculcating in children values, mores and cosmological beliefs of traditional African society cannot be downplayed. In recent times, however, the art seems to have suffered atrophy since it is rarely told by parents to their children. One factor responsible for this is the creeping pace of the poor economic climate currently ravaging many African countries. Suffice it to state that, a poor economy has continually forced many parents to scout for the fleeting means of survival which prevents them from spending quality time with their children. As it appears presently, storytelling seems to be threatened in Nigeria, and by extension the entire Africa, by the overbearing influence of the cyber age. Undoubtedly, the cyber culture heralds the age of technological revolution which manifests in the overwhelming use of the Internet and social media. However, the age has witnessed the evolution of several devices that ostensibly render the art of storytelling preposterous. Nevertheless, while social media is fast spreading a subversion of African traditions, it becomes increasingly important to counterbalance this trend with the art of storytelling. Consequently, this study was conducted with a view to reiterating the significance of storytelling as a veritable conduit for moral regeneration of youth and children in the quest for national development. Iwo and Evbologun, two traditionally oriented Yoruba and Bini communities acclaimed for their folkloristic enterprises, were chosen for the study. Given their cultural inclinations, the choice of these communities was informed by the need to re-evaluate the practice or otherwise of the storytelling art there. The study is anchored in structuralism to explain that cultural elements operate in an interrelated manner. Interestingly, it found that oral narrative (storytelling) is ostensibly declining among most Nigerians, though some people understand its usefulness and want it to be resuscitated.
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Omolola, Bayo R., and Davie E. Mutasa. "CONTESTING VIEWS ON FEMALE CHARACTERS IN Ẹ̀JẸ̀ MÉJÌ, A YORUBA MOVIE." Southern African Journal for Folklore Studies 25, no. 1 (November 2, 2015). http://dx.doi.org/10.25159/1016-8427/543.
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The paper examines a Yoruba movie, links it to some Yoruba beliefs and asserts the connection between the reality and the creative production. To anchor its major point, it incorporates some verbal expressions of the Yoruba, draws attention to the thoughts that other scholars have about women’s empowerment and the challenges that educated African women face as they engage with their illiterate counterparts, and cites evidence from the movie, Ẹ̀jẹ̀ Méjì. At the end, the paper drifts towards a better painting of women’s image even though it echoes existing contradictory views on women.
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Salami, L. Oladipo. "Deference and subordination: Gender roles and other variables in addressing and referring to husbands by Yoruba women." Linguistik Online 21, no. 4 (November 18, 2013). http://dx.doi.org/10.13092/lo.21.1069.
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The Yoruba society, like many patriarchal traditions, tends to espouse male supremacy - an ideology that is reflected, often, in many of the cultural values and beliefs of the people. The use of address terms in Yoruba constitutes an aspect of linguistic practices where there is inequality in the use of language between male and male, female and female as well as between male and female. The study reported in this paper focuses on the use of first names (FN), teknonyms (TKM) and pet names (PN) as address forms by Yoruba-speaking women in the city of Ile-Ife in interaction with their husbands. It describes the pattern of use according to a number of social factors including age, level of educational attainment, region of origin and speech context. The paper demonstrates that while these factors are important determinants of address usage by Yoruba women, gender role-expectation (child-rearing) and the relations of power between Yoruba women and men interact in some crucial way in the women's language behaviour. This is particularly so because of the social changes that have been taking place within the Yoruba culture over the last three decades or so.
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Kunle, Ayinde Jamiu. "Organ Donation in an African Culture." Bangladesh Journal of Bioethics 10, no. 1 (September 8, 2020). http://dx.doi.org/10.3329/bioethics.v10i1.48973.
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This paper is an attempt to examine the traditional Yoruba beliefs about organ donation. Organ donation and transplantation remain a rare occurrence in African, this to a large extent can be as a result of the traditional African orientation on the one hand and the advancement in medical research that come with transplanting organ on the other. In this paper, we x-ray the problem of organ shortage in most African countries. We identified that apart from lack of awareness on organ donation, Africans traditionally would not be willing to donate their organs after death. This paper critically examines beliefs in some African cultures and their relationship with organ donation. We analyze life after death in the Yoruba tradition and the belief in the continuation of the body after death. The paper concludes that the African belief in the continuation of the body in the afterlife contributes to the non-willingness of Africans to donate an organ after death.
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Mbada, Chidozie, Opeyemi Idowu, Gbolahan Awosunle, Ade Adeniyi, Kayode Oke, Olubusola Johnson, and Adesola Odole. "Translation, cultural adaptation, and psychometric testing of the Yoruba version of Fear-Avoidance Beliefs Questionnaire in patients with low-back pain." Disability and Rehabilitation, July 18, 2019, 1–7. http://dx.doi.org/10.1080/09638288.2019.1641849.
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Mbada, C. E., O. A. Adeniyi, O. A. Idowu, C. T. Fatoye, A. C. Odole, and F. Fatoye. "Cross-cultural adaptation and psychometric evaluation of the Yoruba version of the Back beliefs questionnaire among patients with chronic low-back pain." Health and Quality of Life Outcomes 18, no. 1 (March 17, 2020). http://dx.doi.org/10.1186/s12955-020-01322-2.
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"Knowledge, Attitudes and Perception of the Public on Female Genital Mutilation." Journal of Medical Clinical Case Reports, January 16, 2021. http://dx.doi.org/10.47485/2767-5416.1019.
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Despite global concerns, awareness, and campaigns against Female Genital Mutilation (FGM), prevalence remains high in most countries of the globe, especially Africa. Current study investigated the knowledge, attitude and public perception on FGM of Bini indigenes who reside in Oredo Local Government Area of Edo State, Southern Nigeria. A total of one hundred and fifty (150) participants were ethically recruited from Benin City, Nigeria. An open ended questionnaire of about the same number (n = 150) was carefully structured, validated and distributed to participants in order to ascertain their level of awareness and understanding of the socio-cultural implications of FGM. An oral interview was also conducted on participants to determine the effect of their level of education on possible promulgation of FGM within the study area. Sociodemographic data of respondents were also collected and comparisons made across gender, age and religious lines on beliefs and practices of FGM. Sections of the questionnaire were subjected to statistical analysis after data collection, results expressed in simple percentages. After careful observation, study found that about 74.5% of the respondents were ill-informed on the cultural norms and principles of FGM in line with global best practices of the World Health Organizations (WHO). However, not fewer than 36.3% of the respondents show adequate knowledge on the concept of FGM. Study also observed that a great percentage of educated respondents strongly opposed to the idea of FGM. This implies that educational health campaigns against FGM could be useful in combating the hazardous implications of FGM on the socio-cultural well-being of the female child. Continuous education geared towards global best practices in study area is highly recommended.
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Baloyi, Magezi E., and Matsobane J. Manala. "Pastoral care to or with sex-starved pregnant women in an African context." In die Skriflig/In Luce Verbi 47, no. 1 (November 29, 2013). http://dx.doi.org/10.4102/ids.v47i1.109.
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The aim of this article is to highlight some African women’s problematic sex life, even in their married lives, as a result of prescribed and lengthy periods of abstinence from sex – especially during pregnancy. Literature studies, especially on Yoruba sexual practices, showed that forced abstinence from sexual activity during pregnancy is rife and that many women seem content with the situation, probably as a result of their internalisation of patriarchal beliefs and values, prescribed as a means of socialisation. This phenomenon of abstinence from sexual intercourse during pregnancy by the women in some African societies is the focus of the study. The article examined the following: views of sex amongst Black African people, medical views of sex and views of sex in Christian tradition. Also examined at length was the phenomenon of abstinence from sex in an African context. The findings led to a critical evaluation of the phenomenon and a search for pastoral guidelines that could facilitate transformation, intimacy and committed sexual life in African families.Die doel van hierdie artikel is om die problematiese seksuele lewens van sommige vrouens in Afrika na vore te bring. Die probleme kom voor ten spyte van die feit dat hulle getroud is omdat lang tydperke van onthouding, veral tydens swangerskap, vir hulle voorgeskryf word. ’n Literatuurstudie, veral oor die Yoruba se seksuele praktyke, dui daarop dat gedwonge onthouding van seksuele aktiwiteite gedurendede swangerskap heersend is. Verder kom dit ook voor asof baie vrouens nie daarmee probleme ervaar nie, waarskynlik as gevolg van hulle geïnternaliseerde patriargale oortuigings en waardes, wat vir sosialiseringsdoeleindes voorgeskryf word. Hierdie studie fokus op die verskynsel van onthouding van geslagsomgang gedurende swangerskap deur vrouens in sommige Afrika-gemeenskappe. Die artikel ondersoek die volgende: Swart Afrikane se tradisionele seksbeskouing, die mediese seksbeskouing en die Christelike tradisie se seksbeskouing. Die verskynsel van seksonthouding in ’n Afrika-konteks word ook ondersoek. Die bevindinge lei tot ’n kritiese evaluering van die fenomeen en die soeke na pastorale riglyne wat transformasie, intimiteit en toewyding in seksuele verhoudings in families in Afrika sou kon fasiliteer.
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Onah, Emmanuel Ikechi. "Nigeria: A Country Profile." Journal of International Studies, January 9, 2020. http://dx.doi.org/10.32890/jis.10.2014.7954.
Full textAbstract:
Nigeria is a sovereign country located in the area of West Africa bordering on the Gulf of Guinea. The country has a total area of 923, 769sq km (a little more than twice the size of California). Its physical size makes Nigeria the third largest country in Sub-Saharan Africa. The country’s terrain consists of the lowlands in the South with mountainous formations in the South-east, which merge into the hills and plateaus of the Central belt and the plains of the far north. The climate varies from the largely equatorial climates in the South to the tropical climates in the centre and the North (Ekoko, 1990). It is also the most populous country in Africa, with a population of about 160 million (2006 census), and a population growth rate estimate of 3%. The country is bordered on the west by the Republic of Benin and the Republic of Cameroon, on the south by the Atlantic Ocean, and on the north by Niger Republic and the Republic of Chad. Nigeria is endowed with numerous natural resources, the most important being petroleum and natural gas, found in the Niger Delta areas of the country. Coal, iron ore, tin, limestone, zinc, lead, gold, precious stones, and uranium are found across the country.There are many ethnic groups, roughly categorized into the majority ethnic groups and the minority ethnic groups. The majority groups are namely, the Hausa-Fulani of the North, the Yoruba of the South-west, and the Igbo of the South-east. The hundreds of so-called minority ethnic groups include the Igala, Tiv, Idoma, Junkun, Angas, Birom and others in the Central-belt, the Edo, Urhobo and Itshekiri in the Mid-west, the Ijaw, Efik, Ibibio and Ogoni in the South-south, and the Kanuri, Gwari and Kataf of the far-North. On the whole, it is estimated that the country has more than 250 ethnic groups (Osaghae, 1998). English is the official language in Nigeria, by virtue of the country being a former colony of Britain. Christianity, Islam and traditional beliefs are the religions in the country, and although there is no state religion, the various tiers of government in the country are often involved in aspects of some of these religions, including state sponsorships of annual Muslim and Christian pilgrimages to the Holy lands.