Journal articles on the topic 'Yoruba language – texts'

<p>Yoruba as a language has passed through generation reformations making some of the old documents in the archive to be unreadable by the present generation readers. Apart from this, some Yoruba writers usually mixed English numerals while writing due to brevity and conciseness of English numeral compare to Yoruba numerals which are combination of several characters. Re-typing such historical documents may be time consuming, therefore a need for an efficient Optical Character Reader (OCR) which will not only effectively recognize Yoruba texts but also converts all the English numerals in the document to Yoruba numerals.Several Optical Character Reader (OCR) systems had been developed to recognize characters or texts of some languages such as English, Arabic, Japanese, Chinese, and Korean, however, despite the significant contribution of Yoruba language to historical documentation and communication, it was observed that there is no particular OCR system for the language. In this paper correlation and template matching techniques were used to develop an OCR for the recognition of Yoruba based texts and convert English numerals in the document to Yoruba numerals. Experimental results show the relatively high accuracy of the developed OCR when it was tested on all size Yoruba alphabets and numerals.</p>

Tis is a reproduction and an improved version of our opening chapter on Selected Works of Chief Isaac O. Delano on Yoruba Language. In it, we reintroduce the seminal works of the legendary writer and language educator, I. O. Delano. Many of these works have become obscure to the reading public due to an apparent lack of intentional publication. Delano, known for his prolific writings, wrote a few books relating to Yoruba language and grammar. Tis segment looks at four major non-fiction works of Chief Isaac O. Delano. For the most part, the segment deals with his efforts on Yoruba language, but to some extent, too, it looks at some additional non-language related writings often embedded in his works on language. For example, in Appendix I of his 1965 book, A Modern Yoruba Grammar, the author provides an array of proverbs and sayings in the language with their English equivalents. In Appendix II, Delano infused two old texts into the book, which comprise of a sermon and an essay on schooling. Clearly, Delano seems to have a penchant for dissemination of relevant cultural education in all his works. Indeed, one could say Yoruba Cultural education has always been apparently one of Delano’s passions as well as hidden agenda in writing his books, and he does so relentlessly. In what follows, we 216 Toyin Falola and Michael Oladejo Afolayan examine the four works in no particular order, although the Modern Grammar is given a relatively more detailed review and summarization. The four books are: A Modern Yoruba Grammar; Àgbékà Ọr̀ ọ̀ Yorùbá: Appropriate Words and Expressions in Yoruba; Conversation in Yoruba and English; and Atúmọ̀Èdè Yorùbá.

Dùndún drum language is a practice of speech surrogacy employed by dùndún drummers in Yoruba culture. The dùndún drummers play sequences of melo-rhythmic patterns; a form of communication that employs musical and linguistic elements, comprehensible to listeners knowledgeable in the Yoruba language. Although these sequenced patterns are sourced from Yoruba everyday sentences and oral genres (proverbs, poetry, praise-chants, and idiomatic phrases), the drummers also embrace other social narratives. These include the popular linguistic expressions in public spaces referred to as “street language.” This is because the streets serve as spaces for social life, musical and cultural imaginaries, musical and language expressions, and identity. This street language, referred to as “ohùn ìgboro” in Yoruba, include slang (saje), slurs (òtè), neologies (ènà), satire (èfè), dance-drum patterns (àlùjó), and socio-political slogans (àtúnlò-èdè). This article explores the influence of street language on dùndún music. This article follows an ethnographic model, with an analysis of the content of the dùndún music and its associated texts. The article’s findings include the extent to which the two cultures have overlapped, and the various socio-cultural benefits of adopting the language of each other’s cultural practices. In the process, the article contributes to the debate on authenticity and social structure in Yoruba culture. The article emphasises the need for an integrated research approach of music and language and their interrelationship to street cultures in Nigeria.

Abstract Al-Ghuluwu fi al-amsal al-arabiy (Postproverbial) is a new trend in modern Arabic studies. It is a way to gain the perceptions of learners of the language into Afro-Arabic and Yoruba cultures in contemporary times. Through the learning of the subject matter, University of Ibadan students of Arabic Language and Literature explore how much common philosophy is shared between postproverbial expressions in Arabic and Yoruba languages. Afro-Arabic postproverbial demonstrates the trends of modernity within the culture. It absorbs and transforms wisdom accumulated over the few years with the experience of students in their various localities. This paper investigates the exposure to postproverbiality in Arabic among the students of Arabic language and literature who are predominantly Yoruba in the University of Ibadan and how the practice of postproverbials transforms their perceptions and values of Yoruba and Afro-Arab cultural concepts. Thus, two questions are raised: to what extent does the use of postproverbials in the Arabic literature course in the University of Ibadan shed light on Yoruba cultural aspects not regularly covered in Arabic Proverbs? How does the use of postproverbials in the Arabic literature course promote a new understanding among the students and make them discover and reassess their values and preferences in the modern time? The theoretical framework of the paper is adopted from A. Raji-Oyelade’s “Postproverbials in Yoruba Culture: A Playful Blasphemy”. The result of this study indicates that students employed their basic knowledge of Arabic language, coupled with their Yoruba cultural background, to re-create a number of postproverbial texts within the context of Arabic culture. It also exhibits their level of consciousness in the modern times.

Translation is aimed at reproducing a given text from one source language to another. In view of the importance of the concept of translation, various theories and strategies have been developed in literature to facilitate the activities involved in the translation of texts, either interlingual or intralingual. However, there are cases when the translation of a text is either intentionally or unintentionally manipulated to achieve certain intended or unintended purposes. This essay examines cases of manipulated translations of texts within a language and from one language to the other. The data for the study were some selected humorous translations obtained from the social media (WhatsApp and Twitter precisely). The posts, eleven in number, were tagged with the title ‘Translation 101’ and contained sentences in English language which were humorously translated some into the standard Yorùbá language and others into the Ibadan dialect of the Yorùbá language. The humorous translations could be said to be a play on words which is based on the pronunciation similarities of the normal translations in the Yorùbá language and some words, phrases and names in English and other languages. The theory of choice for the study is the Manipulation Theory adopted by a group of scholars known as the ‘Manipulation School’ (Hermans, 1985). The analysis of the data revealed cases where the translations of the texts were intentionally manipulated to elicit humor for the audience. It concludes that humorous translations are often used by comedians who intentionally manipulate the translations of certain texts for the purpose of comedy.

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.

Abstract Scholarly studies on the notion of retranslation have focused majorly on the body of texts and not specifically on titles. The issue of retranslation of titles considered in this study assesses the indirect translation of the title of Chinua Achebe’s novel into Yoruba through German. In view of this, the notion of individualism extending from the European literary culture into the African literature through translation is criticized. Based on the intersemiotic approach adopted by the Yoruba translator on the title page and the German translation of the title of the original source text, the study concludes by proposing a two-way approach to the interpretation of the title Things Fall Apart.

Abstract Orthographic depth is a key concept in literacy acquisition and can be measured separately for completeness, simplicity and consistency. The first of these is pertinent to discussions about whether tone should be marked in African orthographies, because a zero tone representation is relatively incomplete and deep whereas a full tone orthography is relatively complete and shallow. We undertook a series of literacy experiments in ten Niger-Congo languages to test the extent to which full tone marking contributes to reading and writing skills. In a within-subject design that closely follows Bird (1999b), participants orally read two full tone and two zero tone texts and also added tone accents to unmarked versions of two of the texts. Speed, accuracy, comprehension, as well as a range of linguistic, ethno-literacy, demographic and L2 literacy variables were tracked. The present article narrows the scope of the wider research project (Roberts & Walter 2021) to two of the languages, Yoruba and Ife, which are linguistically similar, yet have highly dissimilar results. In Yoruba, full tone marking does not contribute to any improvement in reading measurements, and tone writing skills are generally poor. In Ife, on the other hand, full tone marking contributes to speed, accuracy and comprehension, and tone writing is the most accurate of all the languages. The results suggest that the social profile of the participant and the ethno-literacy profile of the language community are more predictive of reading and writing performance than is the linguistic profile of the language.

This paper interrogates the status of indigenous language in promoting unity in diversity among broadcast media in Nigeria. The paper is exploratory in nature, as it utilises the descriptive research method whereby relevant literature, documents and records were consulted and analysed based on the existing literature. The paper is predominantly based on information derived from the qualitative data using secondary sources, such as relevant texts, journals, official publications, historical documents and the Internet, which served as tangible sources of insight into the analysis. The method help findings in the works available, check the consistency of such findings, evaluates such findings with other findings. Based on the findings, English is the dominant language of use followed by the major national languages of Hausa, Igbo and Yoruba. English is nationally dominant, but the three major languages are regionally applied with Hausa commanding higher airtime across majority of the states in Northern part of Nigeria; Igbo in the Southeast and Yoruba ranks next to English in the Southwest. In the South-south, Pidgin and some indigenous languages rank next to English. Instead of a rise in indigenous language use in broadcasting in the country, the situation appears to be worsening because most broadcasters find it economically unattractive and financially costly to run news and programs in the indigenous languages. The study concludes that there is a weakness in the use of indigenous language among broadcast media in Nigeria. The use of indigenous language among broadcast media has been ignored in the communication industry. The study concludes that there is a need for language policy, because in the domain of mass communication today, the use of indigenous language is not properly addressed.

This paper focuses on the linguistic landscape (LL) of religious signboards in select areas of Ado Ekiti, Nigeria with a view of establishing the relationship between the languages used on these signboards and the implication for identity, globalisation and culture. Fifty-three LL items were photographed for the study. The areas selected were based on activity level and the number of religious signboards they featured. The data were analysed both quantitatively and qualitatively. The findings revealed the dominance and the pervasiveness of the English language over and across the other languages in the public space. The use of Yoruba texts across the items revealed religio-cultural and loyalist reasons while the use of Arabic confirmed the inherent attachment of the language to Islamic religion, and fostered a religion-based collective identity between the sign writer and the sign reader.

Style as the Man Itself: Focus on Language Strategy in Five Selected Nigerian Dramas’ namely Charles Okwelume’s Babel of Voices, Diet of Violence, Toni Duruaku’s Cash Price, Femi Osofisan’s Midnight Blackout and Wole Soyinka’s The Beatification of Area Boy. It also examines the playwrights’ emerging trends on the stylistic peculiarities of the selected texts. The impacts focus on the linguistic tongue of these three major ethnic tribes in Nigeria (Igbo, Hausa and Yoruba) as reflected in the playwrights’ choice of words or diction. The findings review the relevance of exposing audience to other native languages/dialects of the peoples of Nigeria. These x-ray prospects and challenges of these ethnic languages/dialects not going into extinction as envisaged. The research method leans on literary works to interpret these dramas while Stylistic approach is deployed to unraveled the intent of these works built in theoretical framework that are subjected to empiricism, criticism and writers’ lenses to the society where these texts originate meant to communicate these topical issues that are controversial.

The study discusses the structure of Nigerian English with a view to examining the influence of Nigerian indigenous languages on this variety of standard English. Data for the analysis were obtained from twelve respondents selected from each of the three major national languages, namely; Hausa, Igbo and Yoruba. This study was carried out using a case study design. Oral test by reading three different texts, and observation were used as instrument to elicit data. The corpus revealed that interlanguage transfer is a major factor that influences the students in the pronunciation of English words. A number of grammatical issues borne out of mother tongue interference were equally discovered. The prominent roles ascribed to the English language led to the desperation by Nigerians to speak the language to the extent of inclusion of some linguistic forms from different indigenous languages. However, the paper affirms that Nigerianism should not be seen as evidence of weak proficiency in English. Rather, it should be viewed as possible signs of acculturation, and creative tendency that are associated with first language (L1) and/or mother tongue usage.

I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the realm of Biblical texts, while Aramaic/Yiddish lexemes had everyday references. Therefore, the act of translation connected the two realms or domains. The Lucumí (Santería) Afro-Cuban religion is a syncretic tradition combining Roman Catholicism with the Ifá tradition, which does not have a corpus of written sacred texts, however, it has its sacred language, the Lucumí (Anagó) language related to the Yoruba language of West Africa. While the Spanish-Lucumí bilingualism plays an important role in Santería rituals, the mechanisms of reference are very different from those of the Hebrew-Yiddish bilingualism in Judaism. In Santería, divinations about the meaning of Lucumí words play a role similar to the translations from Hebrew in Judaism. I further discuss the role of ritual dances in Santería for the transition from the sacred to the secular domain and a function of Hebrew epitaphs to connect the ideal world of Hebrew sacred texts to the everyday life of a Jewish community.

Re-performance, the way works of arts are translated into another language with distinct rules and principles yet preserving the aesthetics and values of the original texts, is a major aesthetic resource used by writers to establish their perspectives on translation. Jacobson’s school of descriptive translation is the theoretical framework for this review essay. The dataset include Adébáyọ Fálétí’s Basọrun Gáà, Ọládẹjọ Òkédìjí’s Àjà Ló lerù, and Akínwùmí Ìsọlá’s Ó Le Kú. This is designed to investigate level of re-performance through linguistic equivalence and socio-cultural thematic preservation. The translation of these works from the indigenous Yoruba language to the English language, in no small measure increases its appeal yet preserving its contextual essence and values. It featured prominently the use of structural simple sentences, functional declarative and interrogative sentences. Proverbs, witty sayings, eulogy and figures of speech which were translated to have a contextual equivalence with the original texts.

In this paper, we study the sociocultural and ethno-pragmatic significance of African names as used by the Yoruba and Izon of Nigeria and the Akan of Ghana. From the perspective of linguistic anthropology, we show the non-arbitrary nature of these names and demonstrate the need to translate them, particularly in fictional texts, so that their significance may be preserved. Received: 25-11-08 / Accepted: 07-07-09 How to reference this article: Bariki, I. (2009). Translating African Names in Fiction. Íkala. 14(3), pp.43-61

Abstract Ordinarily in prose translation, rhythm is usually not a matter of great concern for the translator. Unlike poetry, with its comparatively rigid form, prose, by its very nature, permits a free form fluidity, giving the translator a certain kind of carte blanche “prosaic” license. However, in language-driven texts, as is the case in the novels of Yoruba creative writer D.O. Fagunwa, the translator has to be ever mindful of the author's purposeful inter-linking of the aesthetic value of sound to the cognitive meaning of the text.

The research aims at investigating inclusion strategies in Nigeria business places by taking a look at the way buyers and sellers use language while engaging in business transactions and the effect it has in the whole dealings. This is especially as they have diverse choices before them. Giles’ Communication Accommodation Theory (CAT) which addresses convergence and divergence is used as a theoretical framework to reveal the socio-pragmatic elements in the discourse of a multi-cultural Nigeria business places. The research tries to see how inclusiveness is achieved in the face of diversity. Findings reveal that several languages come in contact with one another, including English, Yoruba, Pidgin, Igbo and Hausa in the market transactions in Nigeria. Participants employ various bargaining and pragmatic strategies which include greetings, humour, cajoling, flattery, pleading as well as code-switching and code-mixing. The study helps to establish that both buyers and sellers want to be at an advantage and use languages that accommodate the other party, despite their social, religious, cultural or ethnic differences. Texts were recorded from business places in Nigeria and these include banks, urban markets, and communication outlets. The texts were later transcribed and analysed. While the vendors create room for accommodation as a persuasive strategy, customers do so to get a good bargain for what they want to buy or some other favour from the vendors.

The purpose of this paper is to address the Teaching of Spanish as a Foreign Language (TSFL) through the use of short traditional or popular texts. These are closer in character to spoken language, thus providing an opportunity to implement a competence-based approach to learning -namely through communicative competence, which is at the centre of standard syllabi today. These popular texts are presented here as a tool for teaching cultural heritage as well as being an optimal base for creative writing workshops. All of which is carried out through the use of new classroom technologies and other, similar texts with which to create an educational audiovisual catalogue for the classroom and/or the school. G M T Detectar idioma Afrikáans Albanés Alemán Amhárico Árabe Armenio Azerí Bengalí Bielorruso Birmano Bosnio Búlgaro Camboyano Canarés Catalán Cebuano Checo Chichewa Chino simp Chino trad Cincalés Coreano Corso Criollo haitiano Croata Danés Eslovaco Esloveno Español Esperanto Estonio Euskera Finlandés Francés Frisio Gaélico escocés Galés Gallego Georgiano Griego Gujarati Hausa Hawaiano Hebreo Hindi Hmong Holandés Húngaro Igbo Indonesio Inglés Irlandés Islandés Italiano Japonés Javanés Kazajo Kirguís Kurdo Lao Latín Letón Lituano Luxemburgués Macedonio Malayalam Malayo Malgache Maltés Maorí Maratí Mongol Nepalí Noruego Panyabí Pastún Persa Polaco Portugués Rumano Ruso Samoano Serbio Sesoto Shona Sindhi Somalí Suajili Sueco Sundanés Tagalo Tailandés Tamil Tayiko Telugu Turco Ucraniano Urdu Uzbeco Vietnamita Xhosa Yidis Yoruba Zulú Afrikáans Albanés Alemán Amhárico Árabe Armenio Azerí Bengalí Bielorruso Birmano Bosnio Búlgaro Camboyano Canarés Catalán Cebuano Checo Chichewa Chino simp Chino trad Cincalés Coreano Corso Criollo haitiano Croata Danés Eslovaco Esloveno Español Esperanto Estonio Euskera Finlandés Francés Frisio Gaélico escocés Galés Gallego Georgiano Griego Gujarati Hausa Hawaiano Hebreo Hindi Hmong Holandés Húngaro Igbo Indonesio Inglés Irlandés Islandés Italiano Japonés Javanés Kazajo Kirguís Kurdo Lao Latín Letón Lituano Luxemburgués Macedonio Malayalam Malayo Malgache Maltés Maorí Maratí Mongol Nepalí Noruego Panyabí Pastún Persa Polaco Portugués Rumano Ruso Samoano Serbio Sesoto Shona Sindhi Somalí Suajili Sueco Sundanés Tagalo Tailandés Tamil Tayiko Telugu Turco Ucraniano Urdu Uzbeco Vietnamita Xhosa Yidis Yoruba Zulú La función de sonido está limitada a 200 caracteres Opciones : Historia : Feedback : Donate Cerrar

The advent, consolidation and even seamless practice of Islam in different places are greatly connected to the efforts of some individuals who took drastic initiatives that brought about cohesion and compatibility between the texts (Qur’an and Hadith) of Islam and the reality of times and places. Shaykh Adam is one of those pragmatic scholars with outstanding reforming zeal for Islam in Yorubaland. He devised different means to halt the increasing waves of ignorance and nominalism among Muslims. He also unites Muslims in the region under one umbrella. His personality and the approaches he adopted in turning Yorubaland into an abode of Islam have however received less attention from scholars, especially of English background. This paper, therefore, aims at discussing his personality and assessing his approaches in the bid to make Islam a household religion in Yorubaland. The historical method is adopted to achieve the objectives of this paper. The findings revealed that Shaykh Adam remains one of the foremost and outstanding scholars in the areas of teaching, preaching and writing across Yorubaland with accomplishments that have not been equalled or surpassed by anyone. Also, it is discovered that the nerve centre of his activities is Markaz through which he dismantled the barriers of ignorance vis-à-vis Arabic language and Islamic education in Yorubaland. He also brought Yoruba Muslims under one umbrella courtesy of Rabitah. The paper, therefore, concluded that Shaykh Adam is a scholar of note with enduring landmarks across not only the Yorubaland or Nigeria but also the Muslim world.

The Nigerian Press in its 156 years of existence from the Reverend Henry Townsend days has been enmeshed in politics and is in fact insoluble from it like Siamese twins. From its debut in November 23rd 1859 with “Iwe Iroyin fun Awon Ara Egba ati Yoruba” (Newspaper for the Egbas and Yorubas) the press has taken centre stage in matters affecting all spheres of individual life and collective existence including religion, education, economy and politics among others. Thenewspaper was actually noted to have educated the growing publics about history and politics of the time. The growth in media has given room for political parties to reach larger groups of constituents, and tailor their adverts to reach new demographics. Unlike the campaigns of the past, advances in media have streamlined the process, giving candidates more optionsto reach even larger group of constituents with very little physical efforts. Political advertising is a form of campaign used by political parties to reach and influence voters. It can include several different mediums and span several months over the course of a political campaign and the main aim is to sway the audience one way or the other. Political advertisements involve the use of advertising campaigns by politicians to bring their messages to the masses or the electorates in order to explain policy, inform citizens and connect people to their leaders. It is a form of campaigning by political candidates to reach and influence voters through diverse media (including web based media). Politics on the other hand has to do with activities involved in getting and using power in public life, and being able to influence decisions that affect a country or a society. Thus political advertisement in the context of this study are strategically placed information deliberately informing the populace or making public activities or personalities as well as political parties and ideologies in order to get and use power by placing such information in the newspapers. The Punch, The Guardian, Vanguard and Daily Trust were purposively selected for the study investigating prominence of political advertisements featured before, during and after the elections; contents as the pictures, logos, texts, and languages majorly used in the political advertisements; and adversarial or the slants/directions of the March 28th Presidential and April 11th 2015 Assemblies Elections.Content categories include language, logo/icon/symbols, issue/personality/event/activity, visuals/pix, size, colour, political ideology among others. The study reveals that political adverts were prominent in the newspapers during the six-month period with the dominance of full page adverts, mostly inside-page adverts, aspirant-filled pictures, PDP-dominated and coloured adverts, largely favourable and friendly adverts with rational appeal going before testimony appeals. It further shows that Punch closely followed by Guardian had the highest adverts, while PDP and APC dominated the political landscape with low presence of adversarial contents. The study recommends more ethical monitoring of political adverts as well as the de-commodification of newspaper contents.

The study assessed Yoruba language teachers’ utilization of evaluation instruments in grading students.Using multistage sampling procedure, one hundred Yoruba language teachers who teach senior secondary classes two and three were randomly selected from 75 schools in three states of Nigeria (Oyo, Osun and Ekiti). Data were analysed using descriptive (frequency count and percentages) and t-test statistics. Result indicates that Yoruba language teachers adopt the multiple choice test and a combination of essay and objective tests in that order to grade students. Other evaluation instruments used and listed in order of utilization are oral test, practical work, submitted homework and student’s notes. Evaluation instrument that encourage higher thinking such as practical work and submitted home work are never or less often used respectively. In terms of group differences in the utilization of these instruments, findings show that the utilization of the multiple choice test is sensitive to teacher experience and professional status. This implies that teachers with more experiences (6 years and above) and those with professional training use multiple choice tests more frequently. Also, there is no statistical significant difference between male and female utilization of evaluation instruments. It was thus recommended that Yoruba language teachers should be exposed to training and re-training programme on the importance of using practical class activities and using of submitted home work for students as an evaluation instrument in grading Yoruba language students in schools.

In Nigeria and other countries in West Africa, English, French, and Portuguese languages are acquired or learned and used alongside the indigenous languages for various communication purposes as applicable. Previous studies have noted that Yorùbá language does not have an equal usage as being critical for bilingual mastery attainment as the English language. This study examines literacy development patterns among typically developing Yorùbá-English bilingual children to further our understanding of oral and literacy proficiency. Based on qualitative methods, cross-sectional data were obtained. Oral and literacy data were acquired by interview, specialized wordlist, written texts, and pictorial objects. Children were purposively selected for a stratified assessment as representative of their literacy levels (3 aged 2-3, 4 aged 4-6, and 5 aged 7-10). All participants were ages 2 to 10 years and lived in Ilorin metropolis. Data were subjected to descriptive analysis. Based on experiments, for instance, if the stimulus are words, the results showed that the word frequencies in the two languages do not enjoy the same value outcome, English >> Yorùbá. Significant outcomes showed that literacy in English language is on the positive end of the spectrum while literacy in Yorùbá language is on the opposite end. Most of the children paid more attention to English tasks, hence performed above average. Using the different age groups and educational levels as a continuum, it was generally observed that literacy depends largely on a child’s cognitive alertness. The study concludes by linking the obvious gap in the initial observation to foundation lapses.

Salsa and Santeria: to the Problem of Desacralization of a Ritual (by Olesia Platonova) is dedicated to the dialogue between a popular genre (salsa) and a religion (Santeria) in the context of desacralization of a ritual. Comparing salsa and other genres, like gospel, spiritual, Christian rock, the author notes a profound connection between a song and a personal spiritual experience of the musician, analyses some examples of the genre: subject symbolism, color symbolism, bilingualism of texts (the Spanish and Yoruba languages), music quotations of Santeria’s hymns.

Yorùbá language is one of the three main languages that is been spoken in Nigeria. It is a tonal language that carries an accent on the vowel alphabets. There are twenty-five (25) alphabets in Yorùbá language with one of the alphabets a digraph (GB). Due to the difficulty in typing handwritten Yorùbá documents, there is a need to develop a handwritten recognition system that can convert the handwritten texts to digital format. This study discusses the offline Yorùbá handwritten word recognition system (OYHWR) that recognizes Yorùbá uppercase alphabets. Handwritten characters and words were obtained from different writers using the paint application and M708 graphics tablets. The characters were used for training and the words were used for testing. Pre-processing was done on the images and the geometric features of the images were extracted using zoning and gradient-based feature extraction. Geometric features are the different line types that form a particular character such as the vertical, horizontal, and diagonal lines. The geometric features used are the number of horizontal lines, number of vertical lines, number of right diagonal lines, number of left diagonal lines, total length of all horizontal lines, total length of all vertical lines, total length of all right slanting lines, total length of all left-slanting lines and the area of the skeleton. The characters are divided into 9 zones and gradient feature extraction was used to extract the horizontal and vertical components and geometric features in each zone. The words were fed into the support vector machine classifier and the performance was evaluated based on recognition accuracy. Support vector machine is a two-class classifier, hence a multiclass SVM classifier least square support vector machine (LSSVM) was used for word recognition. The one vs one strategy and RBF kernel were used and the recognition accuracy obtained from the tested words ranges between 66.7%, 83.3%, 85.7%, 87.5%, and 100%. The low recognition rate for some of the words could be as a result of the similarity in the extracted features.

Literary translation is a veritable tool to mitigate the endangerment and imminent extinction of African indigenous languages and literature. Professor Pamela Smith has taken up the challenge to translate Ogún O̩mo̩dé written by Professor Akinwumi Is̩o̩la into Treasury of Childhood Memories among many others. Yorùbá literary critics, translation experts, and linguists are yet to scrutinize the literary translation techniques in the translated text. This study, therefore, examined the literary techniques adopted by the translator in the Target Language (TL). The study employed a qualitative research design with a close reading and content analysis of both the Second Language (SL) and Target Language (TL) texts using the Hutardo’ (2002, 498) model of literary techniques for data analysis. The findings of the study showed that: the translator adopted many literary techniques that make the TL fascinating and pleasurable to readers, but the following techniques were more predominant, these are modulation; compression; elision/omission; linguistic amplification; borrowing, calque; compensation; adaptation; and particularization. The essay concluded that the translator's high level of bilingual and bicultural competence and the literary translation techniques adopted to make the contents of the source text easily transposed and rendered in impeccable English language in the TL.

An archive of ephemera seems almost a contradiction in terms. If archives come into being because governments and individuals preserve papers they consider to be worth keeping, then an archive should be a crystallisation of past and present values concerning texts. Most of Nigeria's archives are in fact that kind of crystallisation, whether they are local government records, newspaper collections, Arabic-language chronicles, or little-known collections of personal letters and diaries, preserved because the individuals concerned, and subsequently their heirs, had a sense of their value.

The present article involves a qualitative study of the framing of dementia in ‘Alzheimer’s and Dementia’, the Journal of the Alzheimer’s Association, published in 2016. The aim of this study is to elucidate how dementia is framed qualitatively in the corpus consisting of scientific articles involving dementia published in ‘Alzheimer’s and Dementia’. The results of the qualitative analysis indicate that dementia is represented in ‘Alzheimer’s and Dementia’ in 2016 as the frames associated with gender, age, costs, caregiver and care-recipients, disability and death, health policy, spatial orientation, medical condition, and ethnic groups. These findings are further discussed in the article. References Andrews, J. (2011). We need to talk about dementia. Journal of Research in Nursing, 16(5),397–399. Aronowitz, R. (2008). Framing Disease: An Underappreciated Mechanism for the SocialPatterning Health. Social Science & Medicine, 67, 1–9. Bayles, K. A. (1982). 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With Nigerian novelist Amos Tutuola as primary subject, this paper at[1]tempts to understand the construction of sociocultural identities in Nigeria in the wake of independence. Despite the international success of his literary publications, Tutuola was denied access to the most intimate discourses on the development of African literature by his Nigerian elite contemporaries, who emerged from University College, Ibadan, in the 1950s and early 1960s. Having completed only a few years of colonial schooling, Tutuola was differentiated from his elite literary contemporaries in terms of education. Yet if education represented a rather concrete, institutionalized divide between the elite and the everyday Nigerian, this paper will suggest that the resulting epistemological difference served as a more fluid, ideological divide. Both Western epistemology, rooted in Western academic spaces, and African epistemology, preserved from African traditions like proverbs and storytelling, informed the elite and Tutuola’s worldviews. The varying degrees to which one epistemology was privileged over the other reinforced the boundary between Tutuola and the elite. Furthermore, educational experiences and sociocultural identities informed the ways in which independent Nigeria was envisioned by both Tutuola and the elite writers. While the elites’ discourse on independence reflected their proximity to Nigeria’s political elite, Tutuola positioned himself as a distinctly Yoruba writer in the new Nigeria. He envisioned a state in which traditional knowledge remained central to the African identity. Ultimately, his life and work attest to the endurance of indigenous epistemology through years of European colonialism and into independence. 148 Mackenzie Finley During a lecture series at the University of Palermo, Italy, Nigerian novelist Amos Tutuola presented himself, his work, and his Yoruba heritage to an audience of Italian students and professors of English and Anglophone literatures. During his first lecture, the Yoruba elder asked his audience, “Why are we people afraid to go to the burial ground at night?” An audience member ventured a guess: “Perhaps we are afraid to know what we cannot know.” Tutuola replied, “But, you remember, we Africans believe that death is not the end of life. We know that when one dies, that is not the end of his life [. . .] So why are all people afraid to go to the burial ground at night? They’re afraid to meet the ghosts from the dead” (emphasis in original).1 Amos Tutuola (1920–1997) was recognized globally for his perpetuation of Yoruba folklore tradition via novels and short stories written in unconventional English. His works, especially The Palm-Wine Drinkard (1952) and My Life in the Bush of Ghosts (1954), were translated into numerous European languages, including Italian. Given the chance to speak directly with an Italian audience at Palermo, Tutuola elaborated on the elements of Yoruba culture that saturated his fiction. His lectures reflected the same sense of purpose that drove his writing. Tutuola explained, “As much as I could [in my novels], I tried my best to bring out for the people to see the secrets of my tribe—I mean, the Yoruba people—and of Nigerian people, and African people as a whole. I’m trying my best to bring out our traditional things for the people to know a little about us, about our beliefs, our character, and so on.”2 Tutuola’s didactics during the lecture at Palermo reflect his distinct intellectual and cultural commitment to a Yoruba cosmology, one that was not so much learned in his short years of schooling in the colonial education system as it was absorbed from his life of engagement with Yoruba oral tradition. With Tutuola as primary subject, this paper attempts to understand the construction of sociocultural identities in Nigeria in the wake of independence. The educated elite writers, such as Wole Soyinka and Chinua Achebe, who emerged from University College, Ibadan, during the same time period, will serve as a point of comparison. On October 1, 1960, when Nigeria gained independence from Britain, Tutuola occupied an unusual place relative to the university-educated elite, the semi-literate “average man,” the international 1 Alassandra di Maio, Tutuola at the University: The Italian Voice of a Yoruba Ancestor, with an Interview with the Author and an Afterword by Claudio Gorlier (Rome: Bulzoni, 2000), 38. The lecture’s transcriber utilized graphic devices (italicized and bolded words, brackets denoting pauses and movements) to preserve the dynamic oral experience of the lecture. However, so that the dialogue reads more easily in the context of this paper, I have removed the graphic devices but maintained what the transcriber presented as Tutuola’s emphasized words, simply italicizing what was originally in bold. 2 Di Maio, Tutuola at the University, 148. Constructing Identities 149 stage of literary criticism, and the emerging field of African literature. This position helped shape his sense of identity. Despite the success of his literary publications, Tutuola was not allowed to participate in the most intimate dis[1]courses on the development of African literature by his elite contemporaries. In addition to his lack of access to higher education, Tutuola was differentiated from his elite literary contemporaries on epistemological grounds. If education represented a rather concrete, institutionalized divide between the elite and the everyday Nigerian, an epistemological difference served as a more fluid, ideological divide. Both Western epistemology, rooted in Western academic spaces, and African epistemology, preserved from African traditions like proverbs and storytelling, informed the elite and Tutuola’s worldviews. The varying degrees to which one epistemology was privileged over the other reinforced the boundary between the elite and Tutuola. This paper draws largely on correspondence, conference reports, and the personal papers of Tutuola and his elite contemporaries housed at the Harry Ransom Center at the University of Texas at Austin, as well as on interviews transcribed by the Transcription Centre in London, the periodical Africa Report (1960–1970), and Robert M. Wren and Claudio Gorlier, concentrating on primary sources produced during the years immediately prior to and shortly after Nigerian independence in 1960. Tutuola’s ideas generally did not fit into the sociocultural objectives of his elite counterparts. Though they would come in contact with one another via the world of English-language literature, Tutuola usually remained absent from or relegated to the margins of elite discussions on African creative writing. Accordingly, the historical record has less to say about his intellectual ruminations than about those of his elite contemporaries. Nonetheless, his hand-written drafts, interviews, and correspondences with European agents offer a glimpse at the epistemology and sense of identity of an “average” Nigerian in the aftermath of colonialism and independence.

Ficus asperifolia Linn. known as “Eepin” in Yoruba language, or sand paper tree, is a monoecious fig tree whose leaves, bark, seeds, and roots have been used locally in treating many infectious and noninfectious diseases. The study is aimed at investigating the bacteriological and phytochemical potential of Ficus asperifolia Linn. The roots of the plant were harvested and washed, and phytochemical analysis was carried out using standard analytical techniques. Infusion was aseptically prepared, and incubation for 24 hours and microbiological analysis were carried out using the pour plate method on Plate Count Agar (PCA) and Nutrient Agar (NA). Microorganisms were subcultured and identified using morphological and biochemical tests according to “Bergey’s Manual of Determinative Bacteriology.” Phytochemical analysis of the fresh and dry roots revealed the presence of alkaloids, cardenolides, and saponins, while anthraquinones and tannins were absent. Total heterotrophic bacteria count on PCA was 5.6×105 CFU/ml, while on NA, it was 2.3×105 CFU/ml, and four classes of bacteria were isolated including Klebsiella sp., Escherichia coli, Proteus sp., and Bacillus sp. Although the presence of medicinal phytochemicals in F. asperifolia Linn. indicates strong potentials for its use in infusions, the presence of potential pathogens found in the infusions makes it unsafe for consumption.

Postcolonial literature is supposed to be a battleground on which an active pursuit of decolonization should continue in every possible way. African literature written in the language of the Empire does not appear to be completely anticolonial. Ngugi wa Thiong’o feels a need for linguistic decolonization of African literature. According to him, African literature manifests the domination of the Empire by using their language. He classifies the works of Chinua Achebe and Wole Soyinka as Afro-European literature. But is taking up the language the same as accepting the standards of the colonizer? The language question has many implications, especially when it comes to African literature. We see that Achebe attempts to decentralize control over language by extensively modifying it. My paper examines how the Nigerian authors Chinua Achebe and Wole Soyinka have developed their own written English vernacular codes and the way they Nigerianize their texts using pidgin English in their dialogue—the English that is actually used by some Nigerians. My paper also shows that there are other manifestations of imperial domination apart from the linguistic hegemony in African literature. The English of the Empire has been domesticated by Achebe and it has effectively become the language of literary expression, but a preference for the White Man’s codes and customs is seen in sociocultural settings. There was cultural domination in the country, which is still at work in present day Nigeria. My paper shows that the domestication of the English language is able to carry the weight of the African culture, but these authors point out that internal indigenous structures are flawed and these deficiencies allow the apparently dead seeds of hegemony to germinate all over again in native soil. So, in Ngugi wa Thiong’o’s words, the decolonization of the mind has not yet taken place. In this paper I include my personal experiences of and interactions with the westernized Nigerian and their apparent Afro-European lifestyle. The years I have spent in Nigeria have brought me in contact with the westernized educated Igbos and Yorubas of the South, and my description of their day-to-day tendencies explicitly show that there is a serious imperial effect deeply rooted in the Nigerians.

Résumé La traduction de la littérature fait l’objet de nombreux débats depuis plusieurs décennies et, sur la base de ces débats, des approches ont été formulées en fonction des points de vue des précurseurs en ce qui concerne les défis de leur tâche. L’auteur d’une œuvre littéraire est influencé par son expérience de la vie, sa culture, son imagination, sa société, l’idéologie de son peuple, etc. Une œuvre littéraire, fortement imprégnée de nuances culturelles, est toujours en opposition avec la langue du récepteur. Les romans yorubas de Daniel Olorunfemi Fagunwa en sont un bon exemple. Pour amener le lecteur de la version française à réagir au message du texte original de manière identique ou pratiquement identique, Olaoye Abioye, le traducteur de ces romans, confère une valeur secondaire au style de Fagunwa. Par cette approche, l’équivalence dynamique, une idée avancée par le traducteur de la bible, Eugene Nida, est inconsciemment mise en jeu. La compréhension du lecteur récepteur lui est imposée dans le cadre de son contexte culturel pour éviter toute trahison ou contre-sens dans les versions françaises. Dans cet article, nous abordons la dichotomie entre l’imposition et la trahison en traduction, l’imposition et la trahison dans l’optique de l’équivalence dynamique et l’imposition ou la trahison dans la traduction française de deux romans de Fagunwa. Il conclut que l’imposition est une exigence en traduction littéraire.

Right from primitive times to date, the means of communication among men have been changing. The circle of change entails the period pictorial representations were used to communicate. It gravitated to the use of the photographs to pass messages when the first clear and permanent photographs were made in 1839. Today, photographs still communicate. At a time in Nigeria, drama was transmitted through the photoplay magazine. This has warranted this study which focused on Atọ́ka, a Yorubá photoplay magazine produced in Lagos, Southwest Nigeria from 1967-1991. It is a quantitative study that was hinged on Lookism theory. The study set out to ascertain if Atọ́ka photoplay magazine performed the functions of photographs in print communication; determine the extent photoplay magazine is a viable tool for drama presentation, and confirm if magazine design principles were adhered to in Atọ́ka photoplay magazine. The study period was 1984-1989. Results revealed that Atọ́ka photoplay magazine played the role of photographs in print communication. Also, the photoplay magazine remains a viable tool for drama presentation. The study concluded that the place of drama and communication in the life of man can never be wished away due to their importance. Therefore, it was recommended that photoplay magazines should be resuscitated, and there should be English and various language versions, and that play texts for schools, particularly secondary and tertiary institutions, should be made into photoplay magazine forms.

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.

Abstract Yoruba is a tonal language spoken primarily in Nigeria, some West African countries, and other parts of the world by over 40 million people. Many Yoruba texts written online lack tone marks, which can be confusing, ambiguous, and difficult for Natural Language Processing. This paper presents a method, which combines syllable-based approach and long short-term memory (LSTM) for diacritics restoration of standard Yoruba text.By enhancing the built-in varnishing gradient of RNN, the aim is intended to recover lost diacritics in Yoruba text for both characters that carry diacritic signs and underdot and return it with the proper diacritics. Data were acquired from Yoglobavoice, BBC Yoruba new and Yoruba words collected from literate indigenous writers. 27050 Yoglobalvoice datasets, 2000 Yoruba words extracted from BBC Yoruba news, and 1470 Yoruba words collected from a Yoruba language teacher.In addition, syllabic module was developed to group the tokenized word into different syllables. The output of the syllabication algorithm was fed into the Long Short-Term Memory (LSTM) module for training, the LSTM model was trained using 70% of the dataset and validated using 30% of the dataset. The result obtained showed 96% accuracy. From the result, it was observed that the use of LSTM for restoring diacritic gave an improved restoration of both character with under dot and character that contains tone-marks.

This paper provides an Optimality Theoretic analysis of Yoruba hypocoristic personal nameswith the aim of showing the interaction of different linguistic processes in the formation ofYoruba names. Based on the data collected from Yoruba texts and interactions in the speechcommunity, this study demonstrates that the formation of the hypocoristics involves not onlyprocesses of shortening or reduplication, but also tonal truncation. While Akinlabi andLiberman (2000) note that Yoruba has tonotactic restrictions—where especially vowel-initialwords can only take a low or mid tone but not a high tone—, this study reveals that suchrestriction may be violated in formation of hypocoristics, where reduplicated forms tend ratherto satisfy a tonal requirement of HHML to be well-formed. Crucially, the study shows thatderiving the hypocoristic in Yoruba involves processes relating not only to the foot structure(foot binarity), where the base of the derived form is expected to be a binary foot, but also, andessentially, processes relating to the tonal structure.

The process of establishing the most likely author of a collection of texts or documents whose authorship must be verified is known as authorship attribution. Several studies have been reported in the literature on the task, but rarely any reported work on Yorùbá language texts. In this paper, the development of an automatic Yorùbá written texts authorship attribution system (YorAA) is reported. The literary works of six Yorùbá authors were considered. Stylometry features were extracted from the texts using the BoW approach and lexical/syntactic word frequencies approach. The Support Vector Machine, Multilayer Perceptron and Random Forest algorithms were used for the classification analysis. The experimental results showed that the developed YorAA system achieved accuracy, recall, precision and F1 measures values of 95%, 83%, 84% and 84% respectively on the average, for all the six authors. The results demonstrate that with a database of written texts in Yorùbá language, that is enough to extract relevant stylometry ´ features of the author and appropriate methods and tools applied to such features; the authorship of the texts can be identified or verified.

This essay explores text-setting in two Nigerian tone languages through composition and re-composition exercises. Writing music based on indigenous language texts remains an essential aspect of maintaining artistic and cultural continuity with pre-colonial musical traditions.

Purpose: This research investigates the heritage language (HL) as a core value of first-generation Yorùbá English bilingual immigrants in the United States and explicates HL maintenance practices among them. Methodology: It uses observation and semi-structured interviews with first-generation Yorùbá–English bilingual immigrants residing in New York, Texas and Maryland. Data and analysis: Transcripts from the interviews and field notes from the observation were analysed and coded using Reflexive Thematic Analysis (RTA) and some features of the Interlinear Morpheme Glossing (IMG) rules which are conventions useful for transliterations and translations. Findings: The heritage language is the distinctive identity of first-generation Yorùbá–English bilingual immigrants in the United States. Hence, they adopt maintenance strategies similar to those of other immigrants identified in previous studies (home language, language of familiarity, language as code and language for admonition) and devise ingenious strategies to ensure maintenance including language for setting intergroup boundaries, language for maintaining connectedness and language for naming realities. Originality: Previous studies have examined HL maintenance among Asian, Hispanic and European immigrants who have HLs with high numeric strength, but this study examines immigrants of African descent and an HL with low numeric strength. It also presents unobserved HL maintenance strategies which are peculiar to first-generation Yorùbá–English bilingual immigrants in the United States. Implications: Despite English monism, immigrants/ethnic minorities can go beyond common HL maintenance strategies and create unique ones that will ensure the continued use of their languages. The ability to do this advances a positive ethnic identity, guarantees an improved lifespan for HLs in host communities and reduces instances of identity crisis among immigrants.

This paper examines the compositional resource materials of Yorùbá native airs (YNAs) composed by Rev. A. T. lá Olúdé in his o mn ook k n v l Yorùbá native air composers have contributed greatly to the development of the YNAs in Christian liturgy, which was as a result of the need for hymns that best represent the Yorùbá identity since there was a clash between the speech tone of the Yorùbá texts and the European hymn melodies of the translated European hymns. This paper established four compositional resource materials used in k n the Yorùbá hymn book. Rev. lá Olúdé adapted Yorùbá folktales and ceremonial melodies to which he added newly composed text in idiomatic Yorùbá language reflecting Christian doctrine. In addition, he adapted and madeparody of Yorùbá drum language in form of speech surrogacy. He also composed melodies in Yorùbá idioms to the first verse of translated European hymns and in addition, he composed entirely original hymns in both text and tune.

Each community’s title deed carries the indelible blood stains of our ancestors. (Watson, "Howard’s End" 2)IntroductionAccording to the Oxford English Dictionary, the term coalition comes from the Latin coalescere or ‘coalesce’, meaning “come or bring together to form one mass or whole”. Coalesce refers to the unity affirmed as something grows: co – “together”, alesce – “to grow up”. While coalition is commonly associated with formalised alliances and political strategy in the name of self-interest and common goals, this paper will draw as well on the broader etymological understanding of coalition as “growing together” in order to discuss the Australian government’s recent changes to land rights legislation, the 2007 Emergency Intervention into the Northern Territory, and its decision to use Indigenous land in the Northern Territory as a dumping ground for nuclear waste. What unites these distinct cases is the role of the Australian nation-state in asserting its sovereign right to decide, something Giorgio Agamben notes is the primary indicator of sovereign right and power (Agamben). As Fiona McAllan has argued in relation to the Northern Territory Intervention: “Various forces that had been coalescing and captivating the moral, imaginary centre were now contributing to a spectacular enactment of a sovereign rescue mission” (par. 18). Different visions of “growing together”, and different coalitional strategies, are played out in public debate and policy formation. This paper will argue that each of these cases represents an alliance between successive, oppositional governments - and the nourishment of neoliberal imperatives - over and against the interests of some of the Indigenous communities, especially with relation to land rights. A critical stance is taken in relation to the alterations to land rights laws over the past five years and with the Northern Territory Emergency Intervention, hereinafter referred to as the Intervention, firstly by the Howard Liberal Coalition Government and later continued, in what Anthony Lambert has usefully termed a “postcoalitional” fashion, by the Rudd Labor Government. By this, Lambert refers to the manner in which dominant relations of power continue despite the apparent collapse of old political coalitions and even in the face of seemingly progressive symbolic and material change. It is not the intention of this paper to locate Indigenous people in opposition to models of economic development aligned with neoliberalism. There are examples of productive relations between Indigenous communities and mining companies, in which Indigenous people retain control over decision-making and utilise Land Council’s to negotiate effectively. Major mining company Rio Tinto, for example, initiated an Aboriginal and Torres Strait Islanders Policy platform in the mid-1990s (Rio Tinto). Moreover, there are diverse perspectives within the Indigenous community regarding social and economic reform governed by neoliberal agendas as well as government initiatives such as the Intervention, motivated by a concern for the abuse of children, as outlined in The Little Children Are Sacred Report (Wild & Anderson; hereinafter Little Children). Indeed, there is no agreement on whether or not the Intervention had anything to do with land rights. On the one hand, Noel Pearson has strongly opposed this assertion: “I've got as much objections as anybody to the ideological prejudices of the Howard Government in relation to land, but this question is not about a 'land grab'. The Anderson Wild Report tells us about the scale of Aboriginal children's neglect and abuse" (ABC). Marcia Langton has agreed with this stating that “There's a cynical view afoot that the emergency intervention was a political ploy - a Trojan Horse - to sneak through land grabs and some gratuitous black head-kicking disguised as concern for children. These conspiracy theories abound, and they are mostly ridiculous” (Langton). Patrick Dodson on the other hand, has argued that yes, of course, the children remain the highest priority, but that this “is undermined by the Government's heavy-handed authoritarian intervention and its ideological and deceptive land reform agenda” (Dodson). WhitenessOne way to frame this issue is to look at it through the lens of critical race and whiteness theory. Is it possible that the interests of whiteness are at play in the coalitions of corporate/private enterprise and political interests in the Northern Territory, in the coupling of social conservatism and economic rationalism? Using this framework allows us to identify the partial interests at play and the implications of this for discussions in Australia around sovereignty and self-determination, as well as providing a discursive framework through which to understand how these coalitional interests represent a specific understanding of progress, growth and development. Whiteness theory takes an empirically informed stance in order to critique the operation of unequal power relations and discriminatory practices imbued in racialised structures. Whiteness and critical race theory take the twin interests of racial privileging and racial discrimination and discuss their historical and on-going relevance for law, philosophy, representation, media, politics and policy. Foregrounding contemporary analysis in whiteness studies is the central role of race in the development of the Australian nation, most evident in the dispossession and destruction of Indigenous lands, cultures and lives, which occurred initially prior to Federation, as well as following. Cheryl Harris’s landmark paper “Whiteness as Property” argues, in the context of the US, that “the origins of property rights ... are rooted in racial domination” and that the “interaction between conceptions of race and property ... played a critical role in establishing and maintaining racial and economic subordination” (Harris 1716).Reiterating the logic of racial inferiority and the assumption of a lack of rationality and civility, Indigenous people were named in the Australian Constitution as “flora and fauna” – which was not overturned until a national referendum in 1967. This, coupled with the logic of terra nullius represents the racist foundational logic of Australian statehood. As is well known, terra nullius declared that the land belonged to no-one, denying Indigenous people property rights over land. Whiteness, Moreton-Robinson contends, “is constitutive of the epistemology of the West; it is an invisible regime of power that secures hegemony through discourse and has material effects in everyday life” (Whiteness 75).In addition to analysing racial power structures, critical race theory has presented studies into the link between race, whiteness and neoliberalism. Roberts and Mahtami argue that it is not just that neoliberalism has racialised effects, rather that neoliberalism and its underlying philosophy is “fundamentally raced and produces racialized bodies” (248; also see Goldberg Threat). The effect of the free market on state sovereignty has been hotly debated too. Aihwa Ong contends that neoliberalism produces particular relationships between the state and non-state corporations, as well as determining the role of individuals within the body-politic. Ong specifies:Market-driven logic induces the co-ordination of political policies with the corporate interests, so that developmental discussions favour the fragmentation of the national space into various contiguous zones, and promote the differential regulation of the populations who can be connected to or disconnected from global circuits of capital. (Ong, Neoliberalism 77)So how is whiteness relevant to a discussion of land reform, and to the changes to land rights passed along with Intervention legislation in 2007? Irene Watson cites the former Minister for Indigenous Affairs, Mal Brough, who opposed the progressive individual with what he termed the “failed collective.” Watson asserts that in the debates around land leasing and the Intervention, “Aboriginal law and traditional roles and responsibilities for caring and belonging to country are transformed into the cause for community violence” (Sovereign Spaces 34). The effects of this, I will argue, are twofold and move beyond a moral or social agenda in the strictest sense of the terms: firstly to promote, and make more accessible, the possibility of private and government coalitions in relation to Indigenous lands, and secondly, to reinforce the sovereignty of the state, recognised in the capacity to make decisions. It is here that the explicit reiteration of what Aileen Moreton-Robinson calls “white possession” is clearly evidenced (The Possessive Logic). Sovereign Interventions In the Northern Territory 50% of land is owned by Indigenous people under the Aboriginal Land Rights Act 1976 (ALRA) (NT). This law gives Indigenous people control, mediated via land councils, over their lands. It is the contention of this paper that the rights enabled through this law have been eroded in recent times in the coalescing interests of government and private enterprise via, broadly, land rights reform measures. In August 2007 the government passed a number of laws that overturned aspects of the Racial Discrimination Act 197 5(RDA), including the Northern Territory National Emergency Response Bill 2007 and the Aboriginal Land Rights (Northern Territory) Amendment (Township Leasing) Bill 2007. Ostensibly these laws were a response to evidence of alarming levels of child abuse in remote Indigenous communities, which has been compiled in the special report Little Children, co-chaired by Rex Wild QC and Patricia Anderson. This report argued that urgent but culturally appropriate strategies were required in order to assist the local communities in tackling the issues. The recommendations of the report did not include military intervention, and instead prioritised the need to support and work in dialogue with local Indigenous people and organisations who were already attempting, with extremely limited resources, to challenge the problem. Specifically it stated that:The thrust of our recommendations, which are designed to advise the NT government on how it can help support communities to effectively prevent and tackle child sexual abuse, is for there to be consultation with, and ownership by the local communities, of these solutions. (Wild & Anderson 23) Instead, the Federal Coalition government, with support from the opposition Labor Party, initiated a large scale intervention, which included the deployment of the military, to install order and assist medical personnel to carry out compulsory health checks on minors. The intervention affected 73 communities with populations of over 200 Aboriginal men, women and children (Altman, Neo-Paternalism 8). The reality of high levels of domestic and sexual abuse in Indigenous communities requires urgent and diligent attention, but it is not the space of this paper to unpack the media spectacle or the politically determined response to these serious issues, or the considered and careful reports such as the one cited above. While the report specifies the need for local solutions and local control of the process and decision-making, the Federal Liberal Coalition government’s intervention, and the current Labor government’s faithfulness to these, has been centralised and external, imposed upon communities. Rebecca Stringer argues that the Trojan horse thesis indicates what is at stake in this Intervention, while also pinpointing its main weakness. That is, the counter-intuitive links its architects make between addressing child sexual abuse and re-litigating Indigenous land tenure and governance arrangements in a manner that undermines Aboriginal sovereignty and further opens Aboriginal lands to private interests among the mining, nuclear power, tourism, property development and labour brokerage industries. (par. 8)Alongside welfare quarantining for all Indigenous people, was a decision by parliament to overturn the “permit system”, a legal protocol provided by the ALRA and in place so as to enable Indigenous peoples the right to refuse and grant entry to strangers wanting to access their lands. To place this in a broader context of land rights reform, the Aboriginal Land Rights (Northern Territory) Act 2006, created the possibility of 99 year individual leases, at the expense of communal ownership. The legislation operates as a way of individualising the land arrangements in remote Indigenous communities by opening communal land up as private plots able to be bought by Aboriginal people or any other interested party. Indeed, according to Leon Terrill, land reform in Australia over the past 10 years reflects an attempt to return control of decision-making to government bureaucracy, even as governments have downplayed this aspect. Terrill argues that Township Leasing (enabled via the 2006 legislation), takes “wholesale decision-making about land use” away from Traditional Owners and instead places it in the hands of a government entity called the Executive Director of Township Leasing (3). With the passage of legislation around the Intervention, five year leases were created to enable the Commonwealth “administrative control” over the communities affected (Terrill 3). Finally, under the current changes it is unlikely that more than a small percentage of Aboriginal people will be able to access individual land leasing. Moreover, the argument has been presented that these reforms reflect a broader project aimed at replacing communal land ownership arrangements. This agenda has been justified at a rhetorical level via the demonization of communal land ownership arrangements. Helen Hughes and Jenness Warin, researchers at the rightwing think-tank, the Centre for Independent Studies (CIS), released a report entitled A New Deal for Aborigines and Torres Strait Islanders in Remote Communities, in which they argue that there is a direct casual link between communal ownership and economic underdevelopment: “Communal ownership of land, royalties and other resources is the principle cause of the lack of economic development in remote areas” (in Norberry & Gardiner-Garden 8). In 2005, then Prime Minister, John Howard, publicly introduced the government’s ambition to alter the structure of Indigenous land arrangements, couching his agenda in the language of “equal opportunity”. I believe there’s a case for reviewing the whole issue of Aboriginal land title in the sense of looking more towards private recognition …, I’m talking about giving them the same opportunities as the rest of their fellow Australians. (Watson, "Howard’s End" 1)Scholars of critical race theory have argued that the language of equality, usually tied to liberalism (though not always) masks racial inequality and even results in “camouflaged racism” (Davis 61). David Theo Goldberg notes that, “the racial status-quo - racial exclusions and privileges favouring for the most part middle - and upper class whites - is maintained by formalising equality through states of legal and administrative science” (Racial State 222). While Howard and his coalition of supporters have associated communal title with disadvantage and called for the equality to be found in individual leases (Dodson), Altman has argued that there is no logical link between forms of communal land ownership and incidences of sexual abuse, and indeed, the government’s use of sexual abuse disingenuously disguises it’s imperative to alter the land ownership arrangements: “Given the proposed changes to the ALRA are in no way associated with child sexual abuse in Aboriginal communities […] there is therefore no pressing urgency to pass the amendments.” (Altman National Emergency, 3) In the case of the Intervention, land rights reforms have affected the continued dispossession of Indigenous people in the interests of “commercial development” (Altman Neo-Paternalism 8). In light of this it can be argued that what is occurring conforms to what Aileen Moreton-Robinson has highlighted as the “possessive logic of patriarchal white sovereignty” (Possessive Logic). White sovereignty, under the banner of benevolent paternalism overturns the authority it has conceded to local Indigenous communities. This is realised via township leases, five year leases, housing leases and other measures, stripping them of the right to refuse the government and private enterprise entry into their lands (effectively the right of control and decision-making), and opening them up to, as Stringer argues, a range of commercial and government interests. Future Concerns and Concluding NotesThe etymological root of coalition is coalesce, inferring the broad ambition to “grow together”. In the issues outlined above, growing together is dominated by neoliberal interests, or what Stringer has termed “assimilatory neoliberation”. The issue extends beyond a social and economic assimilationism project and into a political and legal “land grab”, because, as Ong notes, the neoliberal agenda aligns itself with the nation-state. This coalitional arrangement of neoliberal and governmental interests reiterates “white possession” (Moreton-Robinson, The Possessive Logic). This is evidenced in the position of the current Labor government decision to uphold the nomination of Muckaty as a radioactive waste repository site in Australia (Stokes). In 2007, the Northern Land Council (NLC) nominated Muckaty Station to be the site for waste disposal. This decision cannot be read outside the context of Maralinga, in the South Australian desert, a site where experiments involving nuclear technology were conducted in the 1960s. As John Keane recounts, the Australian government permitted the British government to conduct tests, dispossessing the local Aboriginal group, the Tjarutja, and employing a single patrol officer “the job of monitoring the movements of the Aborigines and quarantining them in settlements” (Keane). Situated within this historical colonial context, in 2006, under a John Howard led Liberal Coalition, the government passed the Commonwealth Radioactive Waste Management Act (CRWMA), a law which effectively overrode the rulings of the Northern Territory government in relation decisions regarding nuclear waste disposal, as well as overriding the rights of traditional Aboriginal owners and the validity of sacred sites. The Australian Labor government has sought to alter the CRWMA in order to reinstate the importance of following due process in the nomination process of land. However, it left the proposed site of Muckaty as confirmed, and the new bill, titled National Radioactive Waste Management retains many of the same characteristics of the Howard government legislation. In 2010, 57 traditional owners from Muckaty and surrounding areas signed a petition stating their opposition to the disposal site (the case is currently in the Federal Court). At a time when nuclear power has come back onto the radar as a possible solution to the energy crisis and climate change, questions concerning the investments of government and its loyalties should be asked. As Malcolm Knox has written “the nuclear industry has become evangelical about the dangers of global warming” (Knox). While nuclear is a “cleaner” energy than coal, until better methods are designed for processing its waste, larger amounts of it will be produced, requiring lands that can hold it for the desired timeframes. For Australia, this demands attention to the politics and ethics of waste disposal. Such an issue is already being played out, before nuclear has even been signed off as a solution to climate change, with the need to find a disposal site to accommodate already existing uranium exported to Europe and destined to return as waste to Australia in 2014. The decision to go ahead with Muckaty against the wishes of the voices of local Indigenous people may open the way for the co-opting of a discourse of environmentalism by political and business groups to promote the development and expansion of nuclear power as an alternative to coal and oil for energy production; dumping waste on Indigenous lands becomes part of the solution to climate change. During the 2010 Australian election, Greens Leader Bob Brown played upon the word coalition to suggest that the Liberal National Party were in COALition with the mining industry over the proposed Mining Tax – the Liberal Coalition opposed any mining tax (Brown). Here Brown highlights the alliance of political agendas and business or corporate interests quite succinctly. Like Brown’s COALition, will government (of either major party) form a coalition with the nuclear power stakeholders?This paper has attempted to bring to light what Dodson has identified as “an alliance of established conservative forces...with more recent and strident ideological thinking associated with free market economics and notions of individual responsibility” and the implications of this alliance for land rights (Dodson). It is important to ask critical questions about the vision of “growing together” being promoted via the coalition of conservative, neoliberal, private and government interests.Acknowledgements Many thanks to the reviewers of this article for their useful suggestions. 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