Relevant bibliographies by topics / Family Yoruba (African people)

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Academic literature on the topic 'Family Yoruba (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Family Yoruba (African people)"

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Tang, Ke, and Wei Zhang. "Transcriptional similarity in couples reveals the impact of shared environment and lifestyle on gene regulation through modified cytosines." PeerJ 4 (June 14, 2016): e2123. http://dx.doi.org/10.7717/peerj.2123.

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Gene expression is a complex and quantitative trait that is influenced by both genetic and non-genetic regulators including environmental factors. Evaluating the contribution of environment to gene expression regulation and identifying which genes are more likely to be influenced by environmental factors are important for understanding human complex traits. We hypothesize that by living together as couples, there can be commonly co-regulated genes that may reflect the shared living environment (e.g., diet, indoor air pollutants, behavioral lifestyle). The lymphoblastoid cell lines (LCLs) derived from unrelated couples of African ancestry (YRI, Yoruba people from Ibadan, Nigeria) from the International HapMap Project provided a unique model for us to characterize gene expression pattern in couples by comparing gene expression levels between husbands and wives. Strikingly, 778 genes were found to show much smaller variances in couples than random pairs of individuals at a false discovery rate (FDR) of 5%. Since genetic variation between unrelated family members in a general population is expected to be the same assuming a random-mating society, non-genetic factors (e.g., epigenetic systems) are more likely to be the mediators for the observed transcriptional similarity in couples. We thus evaluated the contribution of modified cytosines to those genes showing transcriptional similarity in couples as well as the relationships these CpG sites with other gene regulatory elements, such as transcription factor binding sites (TFBS). Our findings suggested that transcriptional similarity in couples likely reflected shared common environment partially mediated through cytosine modifications.
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Hendrie, Hugh C., Olusegun Baiyewu, Denise Eldemire, and Carol Prince. "Caribbean, Native American, and Yoruba." International Psychogeriatrics 8, S3 (May 1997): 483–86. http://dx.doi.org/10.1017/s1041610297003906.

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Studying behavioral disturbances of dementia across cultures allows us to identify commonalities and differences that may be useful in determining the best approach to managing these problems. However, what we tend to find in cross-cultural studies is that the best approach may not be the same approach, given the different prevalence of and levels of tolerance for various behavioral problems. These differences are apparent in the authors' studies of four populations—Jamaicans in Kingston; Cree in Northern Manitoba, Canada; Yoruba in Ibadan, Nigeria; and African Americans in the United States. The Jamaicans in this study live in a poor suburb of Kingston, the Cree live in two fairly small, isolated communities in Northern Manitoba, and the Yoruba live in Ibadan, a city of more than 1 million people. The Yoruba community the authors are studying, although concentrated in the city center, functions much like a village. The African-American population resides in Indianapolis, Indiana, a moderately sized city of approximately 1 million people.
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LOVEJOY, PAUL E. "The Frontier States of Western Yorubaland, 1600–1889. By BIODUN ADEDIRAN. Ibadan: Institut Français de Recherche en Afrique, 1994. Pp. x + 248. No price given (ISBN 978-2015-25-3)." Journal of African History 38, no. 1 (March 1997): 123–77. http://dx.doi.org/10.1017/s002185379648690x.

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The identification of the various sub-groups of the Yoruba offers a challenge to historians, particularly since large numbers of Yoruba-speaking people were deported into the African diaspora. In this contribution to Yoruba historiography, Adediran analyses the history of the western Yoruba sub-groups, especially those resident in République du Benin and also in Togo. This study expands upon Adediran's Ph.D. thesis (Awolowo University, 1980) and is based on oral traditions and archival materials, as well as an excellent grasp of the published literature.
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Olatunji, Ezekiel Kolawole, John B. Oladosu, Odetunji A. Odejobi, and Stephen O. Olabiyisi. "Design and implementation of an African native language-based programming language." International Journal of Advances in Applied Sciences 10, no. 2 (June 1, 2021): 171. http://dx.doi.org/10.11591/ijaas.v10.i2.pp171-177.

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<p>Most of the existing high level programming languages havehitherto borrowed their lexical items from human languages including European and Asian languages. However, there is paucity of research information on programming languages developed with the lexicons of an African indigenous language. This research explored the design and implementation of an African indigenous language-based programming language using Yoruba as case study. Yoruba is the first language of over 30 million people in the south-west of Nigeria, Africa; and is spoken by over one hundred million people world-wide. It is hoped, as established by research studies, that making computer programming possible in one’s mother tongue will enhance computer-based problem-solving processes by indigenous learners and teachers. The alphabets and reserved words of the programming language were respectively formed from the basic Yoruba alphabets and standard Yoruba words. The lexical items and syntactic structures of the programming language were designed with appropriate regular expressions and context-free grammars, using Backus-Naur Form (BNF) notations. A prototype implementation of the programming language was carried out as a source-to-source, 5-pass compiler. QBasic within QB64 IDE was the implementation language. The results from implementation showed functional correctness and effectiveness of the developed programming language. Thus lexical items of a programming language need not be borrowed exclusively from European and Asian languages, they can and should be borrowed from most African native languages. Furthermore, the developed native language programming language can be used to introduce computer programming to indigenous pupils of primary and junior secondary schools.</p>
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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (June 2008): 17–30. http://dx.doi.org/10.1177/1740355308091383.

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ABSTRACTAfrica played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A contextualized curriculum thus includes key courses such as biblical studies and systematic theology. It also includes contextual subjects such as African traditional religions and Islam and Christianity. The Church of Nigeria has thus undertaken a thorough review of the curriculum to adequately represent this kind of contextualized theology.
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Òkéwándé, Olúwọlé Tẹ́wọ́gboyè, and Adéfúnkẹ Kẹhìndé Adébáyọ. "Investigating African Belief in the Concept of Reincarnation: The case of Ifá and Ayò Ọlọ́pọ́n. Symbolism among the Yoruba of Southwestern Nigeria." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 2 (2021): 267–81. http://dx.doi.org/10.21638/spbu13.2021.209.

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The concept of reincarnation, a situation where a dead person comes back to life, is as old as human beings. However, there is divergence in the belief among various religions. African religion such as Ifá uses symbols to validate the belief in reincarnation. Ifá is the foundation of the culture of the Yoruba people. The present study aims to define the concept of reincarnation in Ifá and in ayò ọlọ́pọ́n to substantiate African beliefs in the concept of reincarnation. No known work either relates Ifá with the concept of reincarnation or connects ayò ọlọ́pọ́n with Ifá to solve a cultural problem. The present study fills this gap. Symbolism, a mode in semiotics where an object signifies or represents something or somebody, is adopted for the analysis of the study since symbolism is fundamental to Ifá. The visitation of Odù in Ifá is related to the ayò game, linking the symbolism in both Ifá and ayò ọlọ́pọ́n to the realization or application of the concept of reincarnation in human life, especially among Africans and the Yoruba people. It is determined that there is synergy between Ifá and ayò ọlọ́pọ́n, and reincarnation. The study concludes that reincarnation is an encapsulated concept illustrated by Ifá and ayò ọlọ́pọ́n- the religious and social life of the Yoruba people. African cultural symbols are tangible means of cultural heritage that solve contemporary and controversial human issues such as the African belief in reincarnation.
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Fajobi, Eunice, and Bolatito Akomolafe. "Investigating the Phonological Processes Involved When Yoruba Personal Names Are Anglicized." English Language and Literature Studies 9, no. 1 (January 24, 2019): 24. http://dx.doi.org/10.5539/ells.v9n1p24.

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Personal names, in African context, are not arbitrary. They are like signposts that convey a wide range of invaluable information about the bearers. Also, they are like a &lsquo;social DNA&rsquo; that discloses the identity, family background, family history, family vocation and family deity of the bearer (Onadipe, 2012). Sadly however, studies, which are mostly sociolinguistic in perspective, abound to show that some of these given personal names are being anglicized among the younger generation of bearers (Soneye, 2008; Faleye &amp; Adegoju, 2012; Raheem, 2013; Filani &amp; Melefa, 2014). From the standpoint of socio-phonology and using Knobelauch&rsquo;s (2008) Phonological Awareness as our theoretical framework, this paper investigates the phonological changes that Yoruba personal names undergo when they are anglicized; and their implication for the endangerment of Yoruba language. Perceptual and acoustic analyses of the data sourced from the written and verbalized (as well as recorded) anglicized names of 50 informants from a Nigerian University show &ldquo;stress-shift&rdquo; as the major prosodic strategy used by speakers to anglicize Yoruba personal names. Other phonological processes identified include re-syllabification, contraction, elision and substitution; but bearers are not overtly aware of these processes. Findings reveal further that though the &ldquo;new names&rdquo; are structurally more English than Yoruba, they are nevertheless pronounced with Yoruba tone by some bearers.
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Ahmed, J. "Polygyny and Fertility Differentials among the Yoruba of Western Nigeria." Journal of Biosocial Science 18, no. 1 (January 1986): 63–74. http://dx.doi.org/10.1017/s0021932000006507.

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SummaryData were analysed from the 1973 surveys of the Nigerian segment of the Changing African Family (CAFN) Project which covered Yoruba women and men in Ibadan and the western state of Nigeria. The Yoruba women in monogamous unions and those in polygynous unions show slightly varying levels of fertility, measured as mean number of children ever born. Most of this variation can be attributed to other variables; type of union of the women does not significantly affect their fertility level.
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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (August 1, 2012): 5–12. http://dx.doi.org/10.1525/nr.2012.16.1.5.

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This print symposium of Nova Religio is devoted to African religions and arts in the Americas, focusing specifically on devotional arts inspired by the Yoruba people of West Africa. The authors presented here privilege an emic approach to the study of art and religion, basing their work on extensive interviews with artists, religious practitioners, and consumers. These articles contribute an understanding of devotional arts that shows Africa, or the idea of Africa, remains a powerful political and aesthetic force in the religious imagination of the Americas.
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Lavender, H., A. H. Khondoker, and R. Jones. "Understandings of depression: an interview study of Yoruba, Bangladeshi and White British people." Family Practice 23, no. 6 (July 11, 2006): 651–58. http://dx.doi.org/10.1093/fampra/cml043.

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Dissertations / Theses on the topic "Family Yoruba (African people)"

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Asonibare, Stephen. "Using extended family dynamics to grow the Nigerian church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Famule, Olawole Francis. "Art and spirituality : the Ijumu northeastern-Yoruba egúngún /." Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1372%5F1%5Fm.pdf&type=application/pdf.

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Redd, David Allen. "Yoruba migrants : a study of rural-urban linkages and community development." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ50561.pdf.

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Harper, James B. "Bone artifacts at Mont Repose possible motivationos for production and trade /." Click here to access thesis, 2009. http://www.georgiasouthern.edu/etd/archive/fall2008/james_b_harper/harper_james_b_200901_mass.pdf.

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Thesis (M.A.)--Georgia Southern University, 2009.
"A thesis submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts." Directed by Sue Mullins Moore. ETD. Includes bibliographical references (p. 85-88)
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Nkambule, Mbongiseni Emmanuel Nathi. "The rise of the black people." Diss., Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11132008-194112.

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Arap-Korich, Elijah Rono. "Christian marital counseling in Kenya a look at marriage and family in the Kalenjin tribe /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Olojede, Funlola O. "The exodus and identity formation in view of the origin and migration narratives of the Yoruba." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/2588.

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Thesis (MTh (Old and New Testament))--Stellenbosch University, 2008.
This study examines the exodus event and its impact on identity formation in the light of the origin and migration narratives of the Yoruba people. On the one hand, it is observed that migration is not only an ancient but a universal phenomenon. Its rootedness in Africa and its profound influence on identity formation are therefore brought to the fore by comparing the origin and migration narratives of the Yoruba with those of the Tiv and the amaZulu. The findings show that certain elements of the origin and migration narratives such as a common ancestor, a common ancestral home, a common belief in Supreme Deity etc., provide a basis for identity formation and recognition among these Africans, in particular, the Yoruba. On the other hand, the study focuses on the Sea event in Exodus 14-15:18 which is composed of both a narrative and a poetic rendition of the sea-crossing by the children of Israel. In the Sea event, Israel acknowledged in story and song that it was Yahweh who as a warrior, delivered its people from the hand of Pharaoh and took them safely to the other side of the Sea. This research shows that a literary consideration of the text and especially of the interplay between prose and poetry points to Yahweh as the main character in the Sea event. Consequently, Israel’s identity is defined in Yahweh whose own identity as warrior and deliverer brought Israel victory over the Egyptians and paved the way for a new nation in a new land. In this sense, Israel’s identity is assumed to be a theological one. It is argued that the Yoruba origin and migration narratives help to bring to light the memories of exodus and Israel’s recollection of Yahweh as the root of its identity. The narratives help to appreciate more clearly Yahweh’s role in the midst of his people and the his centrality to Israel’s self-understanding even as they show that these can provide valuable resources in today’s world where migration and the struggle for identity are features that are not likely to fade away. Besides, the juxtaposition of cosmogonic myths and migration theories in attesting to the elements of Yoruba identity formation, have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also foregrounds the role of Yahweh in the Sea event. In addition, the study suggests that the interaction between prose and poetry in the Sea event is an instance of a separate genre which further research may confirm in Yoruba, especially in folk-tales and in oríkì-oríle (praise names/epithet).
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Jones, Holly Luisa. "A qualitative study exploring the experience of moving out of the family home for African Caribbean people with learning disabilities." Thesis, University of Leeds, 2010. http://etheses.whiterose.ac.uk/1114/.

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The way in which people with learning disabilities experience the move out of the family home has not been extensively researched. This is surprising given the fact that Clinical Psychologists who work with people with learning disabilities are often asked to support service users, families and staff around the time of residential transition. The paucity of research is especially evident among people with learning disabilities from minority ethnic communities. The aim of this study was to explore the experience of moving out of the family home for African Caribbean people with learning disabilities. This ethnic group appear to be overrepresented in residential services and are at greater risk of being diagnosed with mental health problems than other ethnic groups. Six African Caribbean people with learning disabilities who had moved out of the family home were interviewed about their experiences of residential transition. The data collected from these semi-structured interviews were then analysed using Interpretative Phenomenological Analysis (Smith, 2004). Both an individual and group analysis was carried out in order to ensure that individual voices were heard. The group analysis produced three superordinate themes. The first, ‘struggle’, described participants striving for empowerment and autonomy whilst feeling frustrated by their dependency and powerlessness. The second, ‘connectedness’, described participants’ repeated experiences of loss and rejection and their desire to form close relationships and belong to a wider community. Finally the third, ‘appraisal with emotion’, described participants’ anxieties regarding residential transitions in terms of their perceived vulnerability and limited resources as well as a sense of hope about the future. Despite its small sample size, this study offers an insight into the experiences of a hugely under researched population. The findings can also be used to inform the clinical practice of professionals who work with such service users.
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Osei, Francis K. "Marriage preparation the role of the family among the Akans of Ghana and the ecclesial community of canon 1063 of the Revised code of canon law /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Books on the topic "Family Yoruba (African people)"

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Carving wood, making history: The Fákéye family, modernity and Yoruba woodcarving. Trenton NJ: Africa World Press, 2011.

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Lara: "the family is like water". Highgreen, Tarset, Northumberland [England]: Bloodaxe Books, 2009.

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Olúwáṣeun, Ẹni Ọ̀wọ̀ B. B. Àfọwọfà. Ijebu-Ode, Ogun State, Nigeria: Vicoo Publishing House, 2000.

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Akíṇlàdé, Kọ́lá. Àṣírí amòòkùnjalè tú. Ibadan: Vantage Publishers, 2003.

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Yoruba. New York: Rosen Pub. Group, 1996.

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Yoruba medicine. Oxford: Clarendon Press, 1985.

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Obianyido, Anene. Igbo-Yoruba politics. Jos, Nigeria: Fab Education Books, 1998.

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Yoruba girl dancing. New York: Penguin Books, 1994.

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Bedford, Simi. Yoruba girl dancing. London: Mandarin, 1992.

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Yoruba girl dancing. New York: Viking, 1992.

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Book chapters on the topic "Family Yoruba (African people)"

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Ademosu, Temitope, Tutiette Thomas, and Sola Adebiyi. "Madness, Mythopoetry and Medicine." In International Perspectives in Values-Based Mental Health Practice, 95–102. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47852-0_11.

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AbstractThis chapter draws on a detailed transgenerational case study, the story of ‘Masimbo’, which involves migration, to highlight the conceptualisation and journey of mental illness within an African cultural perspective. In Masimbo’s story, African understandings of mental disorder are side-lined by Western approaches with untoward consequences for him and his family. The implication that is drawn from this, however, is not that African perspectives should replace Western approaches but rather that they should be used together. Thus, Masimbo’s story is illuminated with comments woven in from both an African (Yoruba traditional conceptualisation) and a systemic psychotherapy perspective. This shows how respecting both perspectives is possible and preferable from a person-centred point of view as different narratives/understandings are foregrounded and backgrounded like a tapestry, promoting an approach in which mental illness and the nuances that culture brings, is appreciated and worked with. We conclude with a reflection on the nature of storytelling as mythopoetry within African culture and its role in bridging between perspectives in mental health.
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Kahonde, Callista, and Judith McKenzie. "Sexuality and Citizenship for People with Intellectual Disabilities in Lifelong Family Care: Reflections from a South African Setting." In The Palgrave Handbook of Disability and Citizenship in the Global South, 105–18. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74675-3_8.

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Ekanem, Jemimah Timothy, and Idongesit Michael Umoh. "Social Vulnerability of Rural Dwellers to Climate Variability: Akwa Ibom State, Nigeria." In African Handbook of Climate Change Adaptation, 1–23. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-42091-8_232-1.

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AbstractFor their livelihood activities, rural farming communities depend more on extractive capital. Their capacity to cultivate sufficiently for their family maintenance is greatly impeded by the absence of either temperature or rainfall quantity pattern or uniformity. The divergent effects of recent extreme weather events around the world, including within relatively small geographical areas, exemplify the unequal impacts of climate change on populations. Akwa Ibom State has been found vulnerable to extreme weather events, such as flooding, severe storms, and rising sea levels, leading to homelessness, poverty, conflicts, and war for millions of people. All of these have resulted in social disturbances and dislocations among rural populations, especially in coastal communities, making them more vulnerable to climate variability. In the field of social vulnerability in the state, not much has been achieved. This chapter analyzes the vulnerability of the rural population to climate variability; the socio-economic characteristics of the rural population; the index of social vulnerability of rural dwellers to climate variability; social vulnerability factors; and the rural population’s social vulnerability mitigation initiatives in Akwa Ibom State, Nigeria. Social science approaches to human vulnerability draw critical attention to the root causes and factors why people are forced to respond to risks from climate change. A complex social approach to vulnerability is most likely to enhance mitigation and adaptation preparation efforts, given that vulnerability is a multidimensional mechanism rather than an invariable state.
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Ekanem, Jemimah Timothy, and Idongesit Michael Umoh. "Social Vulnerability of Rural Dwellers to Climate Variability: Akwa Ibom State, Nigeria." In African Handbook of Climate Change Adaptation, 2269–91. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_232.

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AbstractFor their livelihood activities, rural farming communities depend more on extractive capital. Their capacity to cultivate sufficiently for their family maintenance is greatly impeded by the absence of either temperature or rainfall quantity pattern or uniformity. The divergent effects of recent extreme weather events around the world, including within relatively small geographical areas, exemplify the unequal impacts of climate change on populations. Akwa Ibom State has been found vulnerable to extreme weather events, such as flooding, severe storms, and rising sea levels, leading to homelessness, poverty, conflicts, and war for millions of people. All of these have resulted in social disturbances and dislocations among rural populations, especially in coastal communities, making them more vulnerable to climate variability. In the field of social vulnerability in the state, not much has been achieved. This chapter analyzes the vulnerability of the rural population to climate variability; the socio-economic characteristics of the rural population; the index of social vulnerability of rural dwellers to climate variability; social vulnerability factors; and the rural population’s social vulnerability mitigation initiatives in Akwa Ibom State, Nigeria. Social science approaches to human vulnerability draw critical attention to the root causes and factors why people are forced to respond to risks from climate change. A complex social approach to vulnerability is most likely to enhance mitigation and adaptation preparation efforts, given that vulnerability is a multidimensional mechanism rather than an invariable state.
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Nzengya, Daniel M., and John K. Maguta. "Gendered Vulnerability to Climate Change Impacts in Selected Counties in Kenya." In African Handbook of Climate Change Adaptation, 1–18. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-42091-8_169-1.

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AbstractExtreme climate change events such as frequent and prolonged droughts or floods associated with climate change can be very disruptive to peoples’ livelihoods particularly in rural settings, where people rely on the immediate environment for livelihood. Shocks in the people’s livelihoods can trigger diverse responses that include migration as a coping or adaption strategy. Migration takes many forms depending on the context and resources availability. Very few studies in Kenya have used qualitative analysis to bring up women’s voices in relation to gender, climate change, and migration, especially along hydrological gradient. This chapter presents results of qualitative research conducted from 58 participants in 2018 in three counties in Kenya, namely, Kiambu County, Machakos, and Makueni. The study sought to examine gender perceptions related to climate-induced migration, that is: whether climate change is perceived to be affecting women’s livelihood differently from that of men; examine in what ways experiences of climate induced migration differed for men and women; explore perceptions on the county government efforts to cope with climate-induced migration; and examine perceptions of the role of nongovernmental agencies in helping citizens cope with climate change. From the results obtained on ways in which climate change affected women livelihoods more than men had four themes: (1) women exerted more strain in domestic chores, child/family care, and in the farm labor; (2) women also experienced more time demands. The sources of water and firewood were getting more scarce leading to women travel long distances in search to fetch water and firewood; (3) reduced farm yields, hence inadequate food supply; and (4) the effects of time and strain demands on women was a contributory factor to women poor health and domestic conflicts. Several measures that the county government could take to assist women to cope with climate change-induced migration had five themes which include the following: (1) developing climate change mitigations, and reducing deforestation; (2) increasing water harvesting and storage; (3) develop smart agriculture through the use of drought-resistant crops and drought mitigation education; (4) encourage diversification of livelihoods; and finally (5) providing humanitarian assistance to the most vulnerable populations such as orphans and the very poor. Thirdly, the measures mentioned that NGO’s could take to assist rural communities to cope with climate change-induced migration did not vary significantly from those mentioned for county government, except probably for a new theme of increasing advocacy for climate adaption policies.
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Nzengya, Daniel M., and John Kibe Maguta. "Gendered Vulnerability to Climate Change Impacts in Selected Counties in Kenya." In African Handbook of Climate Change Adaptation, 2045–62. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_169.

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AbstractExtreme climate change events such as frequent and prolonged droughts or floods associated with climate change can be very disruptive to peoples’ livelihoods particularly in rural settings, where people rely on the immediate environment for livelihood. Shocks in the people’s livelihoods can trigger diverse responses that include migration as a coping or adaption strategy. Migration takes many forms depending on the context and resources availability. Very few studies in Kenya have used qualitative analysis to bring up women’s voices in relation to gender, climate change, and migration, especially along hydrological gradient. This chapter presents results of qualitative research conducted from 58 participants in 2018 in three counties in Kenya, namely, Kiambu County, Machakos, and Makueni. The study sought to examine gender perceptions related to climate-induced migration, that is: whether climate change is perceived to be affecting women’s livelihood differently from that of men; examine in what ways experiences of climate induced migration differed for men and women; explore perceptions on the county government efforts to cope with climate-induced migration; and examine perceptions of the role of nongovernmental agencies in helping citizens cope with climate change. From the results obtained on ways in which climate change affected women livelihoods more than men had four themes: (1) women exerted more strain in domestic chores, child/family care, and in the farm labor; (2) women also experienced more time demands. The sources of water and firewood were getting more scarce leading to women travel long distances in search to fetch water and firewood; (3) reduced farm yields, hence inadequate food supply; and (4) the effects of time and strain demands on women was a contributory factor to women poor health and domestic conflicts. Several measures that the county government could take to assist women to cope with climate change-induced migration had five themes which include the following: (1) developing climate change mitigations, and reducing deforestation; (2) increasing water harvesting and storage; (3) develop smart agriculture through the use of drought-resistant crops and drought mitigation education; (4) encourage diversification of livelihoods; and finally (5) providing humanitarian assistance to the most vulnerable populations such as orphans and the very poor. Thirdly, the measures mentioned that NGO’s could take to assist rural communities to cope with climate change-induced migration did not vary significantly from those mentioned for county government, except probably for a new theme of increasing advocacy for climate adaption policies.
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7

Lindsay, Lisa A. "Afterlives." In Atlantic Bonds: A Nineteenth-Century Odyssey from America to Africa. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631127.003.0008.

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More than a century after Church Vaughan died in 1893, his descendants in Nigeria and those of his siblings in America kept alive a particular family story. Vaughans remembered Church’s father Scipio as a Yoruba man brought to Charleston as a slave. Decades later in Yorubaland, according to their accounts, Church Vaughan met people bearing his father’s “country marks,” who embraced him as a long-lost relative. Written evidence, however, indicates that Scipio Vaughan was born in Virginia. Where, then, did this story come from? What did it mean to Vaughan descendants as they remembered and retold it? And what meaning can readers take from the “real” story today? This chapter considers these questions. It traces the “country marks” story to encounters between Vaughan’s daughter and American cousins she visited in the 1920s, an era of fascination with Africa as well as violent attacks on African Americans. It argues that although the country marks story gives Vaughan African roots, it was his un-rootedness—his mobility—that brought about the prosperity he was able to bequeath to his descendants. Church Vaughan’s life shows how a vision that transcends national borders and fixed identities can be a resource in a harsh, unfair world.
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"Okun Radio Online as an impetus for maintaining the dialects and cultural heritage of Okun-Yoruba people." In African Language Digital Media and Communication, edited by Josephine Olufunmilayo Alexander, 46–78. New York: Routledge, 2018. | Series: Routledge contemporary Africa series: Routledge, 2018. http://dx.doi.org/10.4324/9781351120425-4.

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9

Adejumo-Ayibiowu, Oluwakemi Damola. "Democracy, Decentralization, and Rural Development in Africa." In African Perspectives on Reshaping Rural Development, 19–46. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2306-3.ch002.

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Following the disappointing outcomes of the implementation of Western liberal democracy and decentralization, some observers have argued that the reason for these failures was because African countries have not yet developed the necessary culture for a successful democracy and democratic institutions. But are democracy and decentralization strange to Africa? The purpose of this chapter is to show that democracy and decentralization are not alien to Africa. Using the Yoruba culture of West Africa as a case study, and Afrocentricity as the theoretical framework, the chapter brings to the fore the principles of African cultural democracy that guarantee responsiveness and representativeness as well as ensure welfare improvement among these indigenous people. Suggestions are made on how these cultural democratic principles can be incorporated into formal governance to achieve more responsive governments in Africa.
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Ownby, Ted. "Not a Problem People." In Hurtin' Words, 205–42. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647005.003.0007.

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This chapter studies several movements in the late 1970s and 1980s that rejected the idea that southern families were facing unique crises. Alex Haley’s popular Roots, several African American memoirists, and the Black Family Reunion all celebrated adaptable, creative families. Habitat for Humanity hoped to improve life for people in poverty without assuming those people’s problems had roots in troubled families. Southern feminist novelists detailed a multiplicity of family styles.
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