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Journal articles on the topic 'Beliefs of Bini and Yoruba'

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Published: 4 June 2021
Last updated: 1 February 2022

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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
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2

Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (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
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3

Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (2002): 132–36. http://dx.doi.org/10.1375/1369052023009.

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4

Babarinde, Olusanmi, and Elizabeth Babarinde. "Themes, Diction, and Prosodic Systems in Yoruba Lullabies." International Research in Children's Literature 12, no. 1 (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 s
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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 (1992): 465–71. http://dx.doi.org/10.1016/s0033-3506(05)80461-5.

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6

Aina, Akande Michael. "An African Perspective on Surrogacy and the Justification of Motherhood." Bangladesh Journal of Bioethics 8, no. 3 (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.
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7

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 (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.
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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 (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.
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9

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 Revere
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10

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 (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
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11

Allsworth-Jones, P. "Continuity and Change in Yoruba Pottery." Bulletin of the School of Oriental and African Studies 59, no. 2 (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
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12

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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13

Oruene, Taiwo. "Magical Powers of Twins in the Socio-Religious Beliefs of the Yoruba." Folklore 96, no. 2 (1985): 208–16. http://dx.doi.org/10.1080/0015587x.1985.9716349.

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14

Oladiti, Akeem Abiodun. "Reconsidering the influence of Islam on Yoruba cultural heritage,1930-1987." Khazar Journal of Humanities and Social Sciences 18, no. 2 (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 Mus
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15

Vincent, Bello Deva, and Osarumwense V. Iguisi. "YORUBA CULTURE AND LEADERSHIP STYLE IN NIGERIAN ORGANISATION." Oradea Journal of Business and Economics 3, no. 2 (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 prefere
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16

Lawuyi, Olatunde Bayo. "The world of the Yoruba taxi driver: an interpretive approach to vehicle slogans." Africa 58, no. 1 (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 stag
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17

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 cont
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18

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 lat
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19

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 (1997): 71–81. http://dx.doi.org/10.1080/0300443971380106.

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20

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 (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
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21

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 (1985): 639–52. http://dx.doi.org/10.1111/j.1469-7610.1985.tb01646.x.

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22

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
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23

Òkéwándé, Olúwọlé Tẹ́wọ́gboyè, та 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, № 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 p
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24

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 (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%) de
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25

Johnson, Ruth. "ESL Teacher Education and Intercultural Communication: Discomfort as a Learning Tool." TESL Canada Journal 12, no. 2 (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
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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 discus
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27

Castellanos Llanos, Gabriela. "Identidades raciales y de género en la santería afrocubana." La Manzana de la Discordia 4, no. 1 (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, an
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28

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, № 2 (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
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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 (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 th
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30

Cole, Jennifer. "Foreword: Collective Memory and the Politics of Reproduction in Africa." Africa 75, no. 1 (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 t
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Pruitt, Liese C. C., Stella Odedina, Imaria Anetor, 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,
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32

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 (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
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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 (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 immigr
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34

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 (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
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Omolola, Bayo R., та Davie E. Mutasa. "CONTESTING VIEWS ON FEMALE CHARACTERS IN Ẹ̀JẸ̀ MÉJÌ, A YORUBA MOVIE". Southern African Journal for Folklore Studies 25, № 1 (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 (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.
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37

Kunle, Ayinde Jamiu. "Organ Donation in an African Culture." Bangladesh Journal of Bioethics 10, no. 1 (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 exa
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Mbada, Chidozie, Opeyemi Idowu, Gbolahan Awosunle, et al. "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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39

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 (2020). http://dx.doi.org/10.1186/s12955-020-01322-2.

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40

"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
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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 (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 w
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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.

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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 (
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