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1
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 ‘social DNA’ 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 & Adegoju, 2012; Raheem, 2013; Filani & Melefa, 2014). From the standpoint of socio-phonology and using Knobelauch’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 “stress-shift” 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 “new names” 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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Ehineni, Taiwo. "The ethnopragmatics of Yoruba personal names: Language in the context of culture." STUDIES IN AFRICAN LANGUAGES AND CULTURES, no. 53 (December 15, 2019): 69–90. http://dx.doi.org/10.32690/salc53.4.
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While the subject of Yoruba names has been significantly explored by previous studies, this paper discusses extensively the nature of such names from an ethnopragmatic framework, with the aim of explicating how Yoruba names are formed, their various cultural contexts as well as the significant functions they play in the Yoruba ethnolinguistic ecology. It identifies and categorizes personal names based on contexts such as family situation, circumstantces of birth, religious orientation, death situation and profession. This paper reinforces that names are not just arbitrary labels, but most notably, linguistic categories – lexical, phrasal or sentential – that have indexical relationship to sociocultural meanings and functions, places, time, people, and events.
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Ojo, Olatunji. "Beyond Diversity: Women, Scarification, and Yoruba Identity." History in Africa 35 (January 2008): 347–74. http://dx.doi.org/10.1353/hia.0.0015.
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On 18 March 1898 Okolu, an Ijesa man, accused Otunba of Italemo ward, Ondo of seizing and enslaving his sister Osun and his niece. Both mother and daughter, enslaved by the Ikale in 1894, had fled from their master in 1895, but as they headed toward Ilesa, the accused seized them. Osun claimed the accused forced her to become his wife, “hoe a farm,” and marked her daughter's face with one deep, bold line on each cheek. Otunba denied the slavery charge, claiming he only “rescued [Osun] from Soba who was taking her away [and] took her for wife.” Itoyimaki, a defense witness, supported the claim that Osun was not Otunba's slave. In his decision, Albert Erharhdt, the presiding British Commissioner, freed the captives and ordered the accused to pay a fine of two pounds. In addition to integrating Osun through marriage, the mark conferred on her daughter a standard feature of Ondo identity. Although this case came up late in the nineteenth century, it represents a trend in precolonial Yorubaland whereby marriages and esthetics served the purpose of ethnic incorporation.Studies on the roots of African ethnic identity consciousness have concentrated mostly on the activities of outsiders, usually Euro-American Christian missions, repatriated ex-slaves, and Muslims, whose ideas of nations as geocultural entities were applied to various African groups during the era of the slave trade and, more intensely, under colonialism. For instance, prior to the late nineteenth century, the people now called Yoruba were divided into multiple opposing ethnicities. Ethnic wars displaced millions of people, including about a million Yoruba-speakers deported as slaves to the Americas, Sierra Leone, and the central Sudan, mostly between the sixteenth and nineteenth centuries.
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Friday-Otun, Joseph Omoniyi. "The Study of Reduplication and Retriplication in the Yoruba Language." Journal of Language and Literature 21, no. 1 (March 16, 2021): 198–211. http://dx.doi.org/10.24071/joll.v21i1.2933.
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The Yoruba language, a regional lingua franca in Nigeria, which belongs to the Kwa sub-family of Kordofanian phylum of the larger African language family, is spoken in Nigeria, Togo, Ghana, Liberia, Brazil, Cuba, etc. The language attests a very productive feature of reduplication which has attracted the attention of many scholars. But its extended form, tagged, “retriplication” in this paper, remains largely unexplored. This study examines the form and functions of reduplication and retriplication which are two morphological processes where the former serves as a pedestal to the latter. While applying the participant observation method to elicit data from main Yoruba cities in Nigeria, the Pulleyblank (2009) model, as well as the descriptive and context usage approaches are employed to analyse and discuss the data. The study reveals that while reduplication process actualises intensification, nominalisation, emphasis and comparative qualifying, retriplication serves for more intensification, wider nominalisation, more emphasis and superlative qualifying. The research further reveals that, while all cases of verb and adjective reduplicates can be retriplicated without generating unacceptable utterances in Yoruba, the gerundive reduplicates cannot culminate in retriplication. However, kinship reduplicate allows retriplication when stretched to the third generation. The paper concludes by calling for more study on retriplication in other languages of the world, particularly, African and Asian languages that massively exhibit the two phenomena.
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Kazeem, Fayemi Ademola, and Akintunde Folake Adeogun. "On the myth called 'African Bioethics': further reflections on Segun Gbadegesin's account." Bangladesh Journal of Bioethics 3, no. 3 (November 9, 2012): 4–11. http://dx.doi.org/10.3329/bioethics.v3i3.12558.
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This paper examines, and further reflects, on Segun Gbadegesins position on the question of African bioethics. In an attempt to situate bioethical discourse within the garb of cultural appropriateness, Gbadegesin gives an African perspective of bioethics by exploring the attitudes of the Yoruba people (an example of an African culture) towards bioethical issues. Through this, he calls for a transcultural bioethics, which will underscore the universality of bioethics without undermining the significance of cultural identities. This paper challenges as a myth?, the assumptions and positions of Gbadegesin in his recent discourse on African bioethics. By raising and adducing reasons to fundamental questions (such as: How authentic is Gbadegesins reportage on the Yoruba attitude to bioethical issues? How plausible is the possibility of a universal/global bioethics that is anchored on the recognition of all cultures in bioethical discourse? Is there a distinctive African bioethics? If yes, what is the nature of such an inquiry? What are the bioethical principles employed in solving bioethical issues in African culture?), this paper defends the position that there is not yet an African bioethics.DOI: http://dx.doi.org/10.3329/bioethics.v3i3.12558 Bangladesh Journal of Bioethics 2012; 3(3):4-11
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.
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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.
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Irinoye, Omolola, and Oluwasayo Bolarinwa Ogunlade. "Qualitative reappraisal of perspectives, prevalence, and management of family violence among the Yoruba people: a study of representatives of some Yoruba ethnic subgroups from Ile Ife." Frontiers of Nursing 7, no. 4 (December 1, 2020): 385–97. http://dx.doi.org/10.2478/fon-2020-0048.
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Abstract Objective The analysis of changing definitions and perspectives of violating behaviors within cultural contexts will inform the responses and interventions that will mostly reduce the occurrences of family violence. Methods This study used focus group discussions of purposively selected participants to generate data that were analyzed using content with themes of definition, perspectives, prevalent forms, persons mostly affected, perpetrators, and management strategies among the Yoruba people. Results There were multiple words and descriptions in the local Yoruba language for abuse and violence, but no single word for either of the two concepts. Common forms of family violence identified were verbal assaults from parents to children, among couples, siblings, physical assault of children by parents, physical assault of parents by children, neglect of children, parents, spouses mostly wives, sexual harassment, and sexual violence. Neglect of wives and children was perceived to be increasing, occurring in one in four houses. Sexual harassment and sexual violence were perceived to be rare, but the latter not an issue in marriage. A variant of sexual “touching” said to be tolerated with unmarried young people was identified as common among this ethnic group. Age and gender were dominant factors in the use of common forms of violence. Informal approaches were methods of management of family violence but perceived inadequate. Conclusions This study concluded that family violence is a common phenomenon occurring among family members. Hence, formal acceptable interventions that will be appropriate for this ethnic subgroup are required.
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Adebayo, Akanmu G. "Currency Devaluation and Rank: The Yoruba and Akan Experiences." African Studies Review 50, no. 2 (September 2007): 87–109. http://dx.doi.org/10.1353/arw.2007.0077.
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Abstract:Jane Guyer has clearly demonstrated in Marginal Gains (2004) that the ranking of people historically was linked to quantitative scales of money. Guyer's study focuses on the Igbo and Ibibio, two societies in which ranking was by achievement rather than ascription. How do ranking and money interface in other African societies with strong monarchical or centralized social systems? What impact does currency instability have on rank in such societies? This paper examines these questions. Focusing on the Yoruba of Nigeria and the Akan of Ghana, it evaluates the degree to which ranking has been affected by currency devaluation and economic instability since the mid-1980s.
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Fayemi, Ademola Kazeem. "African Sartorial Culture and the Question of Identity: Towards an African Philosophy of Dress." Uchenie zapiski Instituta Afriki RAN, no. 2 (June 30, 2021): 66–79. http://dx.doi.org/10.31132/2412-5717-2021-55-2-66-79.
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This paper is a critical interrogation of the apparel culture as a marker of African identity in traditional and contemporary Africa. The article philosophically discusses the sartorial culture of sub-Saharan Africans in the light of its defining elements, identity, and non-verbal communicative proclivities. Focusing on the Yoruba and the Ashanti people, the author argues that African dress expresses some symbolic, linguistic, and sometimes hidden, complex and immanent meaning(s) requiring extensive interpretations and meaning construction. With illustrative examples, he defends the position that the identity of some cultural regions in Africa can be grouped together based on the original, specific techniques and essence of dress that they commonly share. Against the present absence of an African philosophy of dress in the African sartorial culture and knowledge production, he argues the imperativeness of an African philosophy of dress, its subject matter, and connections to other cognate branches of African philosophy, and the prospects of such an ancillary African philosophy.
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Harrison, Glynn, Shazad Amin, Swaran P. Singh, Tim Croudace, and Peter Jones. "Outcome of psychosis in people of African–Caribbean family origin." British Journal of Psychiatry 175, no. 1 (July 1999): 43–49. http://dx.doi.org/10.1192/bjp.175.1.43.
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BackgroundAn increased incidence of psychotic disorders has repeatedly been reported among African–Caribbeans in the UK.AimsTo test whether the increased incidence of psychotic disorders in first-and second-generation African–Caribbeans in the UK could be caused by a relative excess of affective-related psychoses with good prognosis.MethodThirty-three patients of African–Caribbean family origin identified in a population-based study of first-episode psychoses were compared with the remaining cases. Three-year outcomes and patterns of course were compared.ResultsThere was a trend for better outcomes in African–Caribbean patients for symptoms and social disability, but patterns of course were similar (odds ratio=0.9 (–0.50 to –2.00)). Pattern of course improved after adjustment for confounding by gender, social class, age, diagnosis and duration of untreated illness (odds ratio=0.59 (–0.21 to –1.66)). Diagnostic profiles were similar, with no evidence of greater diagnostic instability in the African–Caribbean group.ConclusionPattern of course of psychosis did not differ significantly by ethnic family background. An excess of good-prognosis affective psychoses is an unlikely explanation for increased rates of psychosis in African–Caribbeans.
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Iyalla-Amadi, Priye. "Langage technique et univers technologique africain." Babel. Revue internationale de la traduction / International Journal of Translation 42, no. 4 (January 1, 1996): 193–210. http://dx.doi.org/10.1075/babel.42.4.02iya.
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Résumé Du fait qu'il apparaît lent à participer à la marche technologique de son temps, l'Africain est perçu comme un retardataire dans l'univers technologique actuel. Or, dans cette étude, nous sommes d'avis qu'il est bel et bien possible de se lancer dans la technologie en se créant un langage technique approprié et en adoptant les procédés ponctuels et précis de la traduction technique. Nous avons choisi la langue yoruba comme modèle de ce travail embryonnaire car nous estimons qu'il s'agit d'une langue africaine "auto-suffisante" et capable de subvenir aux besoins de ses locuteurs à tous les niveaux. Nous avons donc imaginé de formuler un langage technique en nous servant de la langue française comme modèle métalinguistique en vue de parvenir à nos fins, à savoir de doter l'esprit de l'Africain d'une pensée dite technique, afin de faire naître en lui une conscience technologique par la voie lexicologique, pour qu'enfin puissent avoir lieu les inventions technologiques. Abstract The need for the African to be an active part of the technological age is felt now more than ever. Efforts need to be made to make the African aware of the technological realities, manifested via scientific phenomena, present in his environment. One way we intend to do this is by evolving an appropriate lexicological framework whereby indigenous African languages, in this case the Yoruba language, can be made to express scientific and technological phenomena using the concise and precise procedures of technical translation. It is our belief that abstract conceptions concretized by linguistic expressions can give impetus to technological inventions. When the Yoruba speaker knows that he can express the term 'solar collector' in his native language as 'akónajo olóòrùn', he will be better able to appreciate and apprehend the phenomenon in his environment. As David Crystal (1987) noted in his comments on the Sapir-Whorf Hypothesis, people recall things more easily if they correspond to readily available words or phrases. It is our intention to make such words which will convey technological import readily available to Yoruba speakers through this study. We also intend to use the Yoruba language as a model to be emulated by other languages in need of lexicological development, i.e. designed to express scientific and technological realities in such a way as ultimately to give impetus to technological inventions.
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Bhandari, Abhit, and Lisa Mueller. "Nation-state or nation-family? Nationalism in marginalised African societies." Journal of Modern African Studies 57, no. 2 (June 2019): 297–322. http://dx.doi.org/10.1017/s0022278x1900003x.
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AbstractScholars have long puzzled over strong nationalism in weak African states. Existing theories suggest that (a) incumbent leaders use nationalistic appeals to distract people from state weakness; or (b) citizens use nationalistic claims to exclude rival groups from accessing patronage and public goods. But what explains robust nationalism in places where politicians seldom visit and where the state under-provides resources, as is true across much of Africa? We propose a theory of familial nationalism, arguing that people profess attachment to a nation-family instead of to a nation-state under conditions where the family, and not the state, is the main lifeline. We substantiate it using surveys from the border between Niger and Burkina Faso, where an international court ruling allowed people to choose their citizenship, thus providing a test for nationalism in marginalised communities. We supplement the border data with surveys and focus groups from the capitals of both countries.
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Olugbenga, Dasaolu Babajide. "On Efficient Causation for Homosexual Behaviours among Traditional Africans: An Exploration of the Traditional Yoruba Model." Bangladesh Journal of Bioethics 9, no. 2 (April 25, 2019): 26–37. http://dx.doi.org/10.3329/bioethics.v9i2.41187.
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In the face of the recent backlashes against homosexual persons in Africa, on the ground that the phenomenon is un-African and/or threat to procreation and marital values, it is pertinent to review the discourse in the light of how ancient Africans perceived the reality. This is imperative given the lack of consensus on the part of scientists to disinter a conclusive finding on what causes homosexual behaviours among humans. In this research, I employ traditional Yorùbá philosophy to provide a plausible justification for homosexuality among the people. In the face of this justification via Yorùbá folklore, I find that there is no documented evidence among the ancient Yorùbá that is suggestive of discrimination and stigmatization of homosexuals and inter-sex persons. As homosexual persons were respected but not criminalized, this study recommends the regurgitation of this outlook in the contemporaneous dealings with homosexual persons, beginning with the repealing of the Same-Sex Marriage Prohibition Act of 2014 in Nigeria, which is inconsistent with African values and outlooks on the subject.
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Love, Velma. "Casting the Sacred Reading the Self." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 2 (November 12, 2010): 217–27. http://dx.doi.org/10.1558/post.v4i2.217.
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"Casting the Sacred" examines the material culture and storied environment associated with African American engagements with the unwritten scriptures of the Yoruba Ifa tradition of West African origin, and offers a compelling case for expanding conventional notions of scriptures. This essay builds on the work of historians of religion who take a relational approach to the study of scriptures, placing the focus on the people and their engagement with sacred texts as cultural practice and system of meaning-making. Showcasing the diviner as the chief orchestrator of the storied environment, this work draws attention to the set of personal scriptures derived form Oracular utterances. It also notes the physicality of bodies, shells, divining chains, palm nuts, floor mats, and notebooks, all of which are significant aspects of "reading," a means of accessing and engaging a form of sacred knowledge which clients incorporate into their lives.
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OLAIYA, Olajumoke Olufunmilola. "The Oughtness of the Politics and Culture of ‘Created’ Identities for Teaching Nigerian History: A Case Study of the Egbe Omo Oduduwa." Filosofiya osvity. Philosophy of Education 27, no. 1 (August 11, 2021): 141–53. http://dx.doi.org/10.31874/2309-1606-2021-27-1-8.
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History education has been able to give a flowing account of how various cultures have been co-existing prior European encounter. The historical account has evolved from the mythical stage into the scientific stage with evidence adduced and coming forward to revise and even correct initial assumptions. In the face of these revisions and corrections, it is not in place to demand: how do we teach African history to students? What is the connection between religion and culture in the making of a people? Using Kwame Appiah’s cosmopolitan perspective as my theoretical framework and through the method of philosophical analysis, I tender that the idea of an identity that is distinct or peculiar to a particular people cannot be reliable. To make my point lucid, this research uses the Yoruba of south-west Nigeria as paradigm. I contend that the emergence of Egbe Omo Oduduwa is not tied to a special or peculiar identity, but a surge in the need to emphasize common grounds over differences in order to establish a common cause for a perceived identity. The point that has been established thus far is that all the small kingdoms and mighty empires that claim to share the Yoruba identity in contemporary times, were hitherto sworn enemies who hardly perceive things from a similar perspective. It is however interesting to note that it was during the colonial era and the press for political independence that informed the need to coalesce and create an identity from that which cuts across all of them to initiate a common denominator. From the exploration of the Yoruba peoples from earliest times to the present times, it is the case that there was no perception of common ground prior 1945. The factors that led to the recognition of a common ground are tied to the struggle for liberation from foreign powers. It is on this that note that this research submits that identities are human creations and they neither primordially original nor pure.
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Timothy-Asobele, Jide. "Problèmes de l'adaptation et de la traduction française de Lanke Omu (Omuti) de Kola Ogunmola." Babel. Revue internationale de la traduction / International Journal of Translation 38, no. 2 (January 1, 1992): 101–8. http://dx.doi.org/10.1075/babel.38.2.06tim.
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Omuti is a theatrical adaptation of Amos Tutuola's work titled: The Palmwine Drinkard and His Dead Palm-wine Tapster in the Dead's Town, published in London by Faber and Faber in 1952. A year after, in 1953, a French translator, Raymond Queneau translated it into French with the title LTvrogne dans la brousse. Many long essays, theses and articles in learned journals have been devoted to this work. In addition to all this literary fortune, Kola Ogunmola, adapted it for the stage in 1962. During the 1969 Pan-African Festival of Arts in Algiers, in Algeria, the adapted play won a Silver medal for theatre. This was one of the major reasons why we translated this work into French in 1982. We encountered many problems during the translation of Omuti, the least of which are, how to render the "Longish" title into a short one, the difficulty in establishing grammatical and semantic equivalents between the Yoruba original and the French translation. Certain linguistic habits that belong to the Oral tradition of the Yoruba people, such as the use of riddles, proverbs, talking drum register etc. made the French version difficult to work on. But there is communication in spite of all the above linguistic and cultural problems.
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Slaughter-Defoe, Diana T., Valerie Shahariw Kuehne, and Jane K. Straker. "African-American, Anglo-American, and Anglo-Canadian Grade 4 Children's Concepts of Old People and of Extended Family." International Journal of Aging and Human Development 35, no. 3 (October 1992): 161–78. http://dx.doi.org/10.2190/wpcf-1yrq-qkeh-fuq4.
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A cross-national study of 104 fourth grade children's concepts of old people and extended family was conducted in Canada and the United States, using the Children's Attitudes Toward the Elderly Scale (CATE), and a modified version of the Gilby and Pederson (1982) Family Concept Interview. Both Anglo-American and African-American children were included in the U.S. sample. Results indicated that Anglo-American and Anglo-Canadian children were significantly more similar in their attitudes toward the elderly and their concepts of family than African-American and Anglo-American children. In comparison with the other two cultural groups, Anglo-American children were significantly more likely to include extended family members in their concept of who is family; Anglo-Canadian children had a significantly higher level of age discrimination ability; and African-American children showed a trend toward more positive attitudes toward older people. Overall findings of negative attitudes toward old people were consistent with earlier studies. The implications of children's ageist attitudes for increasingly aging Western societies are noted, particularly given impoverished children's potential need for extrafamilial social supports.
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Sutherland, Marcia Elizabeth. "Toward a Caribbean Psychology." Journal of Black Studies 42, no. 8 (May 31, 2011): 1175–94. http://dx.doi.org/10.1177/0021934711410547.
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Although the Americas and Caribbean region are purported to comprise different ethnic groups, this article’s focus is on people of African descent, who represent the largest ethnic group in many countries. The emphasis on people of African descent is related to their family structure, ethnic identity, cultural, psychohistorical, and contemporary psychosocial realities. This article discusses the limitations of Western psychology for theory, research, and applied work on people of African descent in the Americas and Caribbean region. In view of the adaptations that some people of African descent have made to slavery, colonialism, and more contemporary forms of cultural intrusions, it is argued that when necessary, notwithstanding Western psychology’s limitations, Caribbean psychologists should reconstruct mainstream psychology to address the psychological needs of these Caribbean people. The relationship between theory and psychological interventions for the optimal development of people of African descent is emphasized throughout this article. In this regard, the African-centered and constructionist viewpoint is argued to be of utility in addressing the psychological growth and development of people of African descent living in the Americas and Caribbean region.
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Banwo, Adeyinka O. "The African Clergy and Historical Reconstruction: The Very Reverend J.B. Olafimihan's Iwe Itan Ofa." History in Africa 28 (2001): 1–13. http://dx.doi.org/10.2307/3172204.
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One of the foremost achievements of missionary enterprise in the African region was the training of individuals, particularly clergymen, who came to play pioneering roles in the documentation of the history of their peoples. One of the reasons usually advanced by such chroniclers for taking part in this tedious attempts at historical reconstruction, is basically, to safeguard the history of their people and most especially, the need to prevent their history from being distorted, forgotten or sent into some oblivion. Examples of clergymen or missionary influenced personalities who have performed such tasks in Nigeria include Reverend Samuel Johnson, on the history of the Yoruba, J.D. Egharevba on the history of Benin, and Reverend Samuel Ojo, on the history of Ilorin and Shaki.These chronicles have their limitations. The writers often serve as public image launderers for the people they write about. As a result, a lot of bias and subjectivism is embellished in what they attempt to project. Historical facts are distorted in this process. The lack of the chroniclers' basic methods of historical research is also evident in their narrative method of historical writing. This approach does not provide any opportunity for proper historical analysis. In spite of the limitations of these chronicles, they have served as very useful sources of primary information for contemporary historians. More importantly, their writings have been able to create a sense of identity and cultural awareness among their intended audience. In other words they have sometimes proved more relevant and acceptable to the intended audience even more than the works of contemporary historians.2 It is with this hindsight that we examine Iwe Itan Ofa by The Very Reverend J.B. Olafimihan.
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Jaiyeoba, Babatunde E., Abimbola O. Asojo, and Bayo Amole. "THE YORUBA VERNACULAR AS A PARADIGM FOR LOW-INCOME HOUSING: LESSONS FROM OGBERE, IBADAN, NIGERIA." International Journal of Architectural Research: ArchNet-IJAR 11, no. 1 (March 30, 2017): 101. http://dx.doi.org/10.26687/archnet-ijar.v11i1.1099.
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Low-income housing is often studied in a top down approach by experts and researchers. The Ogbere case study in the outskirts of Ibadan represents housing built by low-income people and therefore a context to understand how the poor provides housing. It is evident from Ogbere that most of the housing producers earlier lived in Yoruba vernacular family houses where they acquired knowledge about the vernacular model they built. This knowledge contributed to their ability to attain housing contrary to their income level. In order to understand low-income housing production in the context of Ogbere, a comprehensive case study approach was adopted. The study examined the socio-economic characteristics and residential histories of the house owners, the characteristics of the houses and the resources they deployed in the housing production process. Multiple techniques of questionnaires, in depth interview and observation were used to collect quantitative and qualitative data from one half (n= 926) of the Ogbere house owners in the study area. The findings form a paradigm for low income housing in Nigeria and the developing world.
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Ibbi, Andrew Ali. "Subtitling in the Nigerian Film Industry, Informative or Misleading?" CINEJ Cinema Journal 4, no. 1 (July 13, 2015): 47–61. http://dx.doi.org/10.5195/cinej.2014.100.
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Subtitles are captions displayed at the bottom of a cinema or television screen that translate or transcribe the dialogue or narrative. Nigeria and indeed Africa should be a major beneficiary of the subtitles considering the number of ethnic groups in the continent. The emergence of different film industries in countries around Africa has helped in showcasing Africa to the international community. Hence, subtitles came in handy, considering the fact that most viewers cannot understand the language with which the movies were produced. This paper explores the battle for meaning by English subtitles to movies produced in African languages especially the Nigerian film industry. The paper will look at the Hermaneutic Theory of Mass Communication to buttress the relevance of deriving meaning out of movie subtitles. The Hausa and the Yoruba film industries are the subjects of this study because of the large viewership they enjoy by people even outside Nigeria. The research came up as a result of the persistent errors which I have noticed while watching Yoruba and Hausa films with subtitles. Subtitles convey a summary of the dialogues taking place in a movie. Viewers who cannot understand the language used for the dialogue rely on the subtitles to make meaning out of the movie. If they are unable to make meaning out of the subtitles because of some inadequacies as a result of carelessness in the process of production, the aim of having the subtitles is defeated.
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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.
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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.
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Alabi, Oluwatobi Joseph. "Perceptions of Surrogacy Within the Yoruba Socio-Cultural Context of Ado-Ekiti, Nigeria." F1000Research 9 (February 8, 2021): 103. http://dx.doi.org/10.12688/f1000research.20999.3.
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Background: Surrogacy might be a reproductive process that brings joy and fulfilment to many but it also brings with it numerous ethical and legal concerns; it raises questions about the fundamental human rights, welfare and wellbeing of women and infants especially within a context where it is barely regulated. This article examines the perception of surrogacy within the Yoruba socio-cultural context in Ado-Ekiti, Nigeria. It brings to the fore various socio-cultural concerns that questions the influence of surrogacy as a reproductive process on womanhood, motherhood and parenthood. It discusses by analysing the narratives of participants how surrogacy process is a dereliction of the sacredness and cultural sanctity of the family system, most especially in an African context. Methods: 15 stakeholders (traditional birth attendants and gynaecologists) were engaged in an in-depth interview to unravel the challenges surrogacy might or is encountering within the socio-cultural context of Ado-Ekiti. Results: There are various social, cultural and religious beliefs that police the reproductive sphere of the Yoruba socio-cultural group, which has grave implications on fertility treatment. These socio-cultural and religious factors do not provide a fertile ground for surrogacy to thrive within the study location. Hence, it is important that the socio-cultural framing of reproduction within this cultural context become receptive to medical reproductive solutions and innovations if at all the processes are to thrive or at least become less stigmatised. Conclusions: The process of surrogacy is very complex and people’s attitude towards the practice is greatly influenced by their culture, religion and social belief systems about what is considered appropriate for procreation. Also, it is important to have clear-cut policy regulating surrogacy and all forms of ARTs in Nigeria, as this will protect women and infants, as well as, ensure that they are not to exposed abuse, commercialization and exploitation.
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Cox, David G. "Help Me to Find My People: The African American Search for Family Lost in Slavery." American Nineteenth Century History 15, no. 1 (January 2, 2014): 102–4. http://dx.doi.org/10.1080/14664658.2014.893096.
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Apt, Nairn Araba, and Margaret Gricco. "Urbanization, caring for elderly people and the changing African family: The challenge to social policy." International Social Security Review 47, no. 3-4 (July 1994): 111–22. http://dx.doi.org/10.1111/j.1468-246x.1994.tb00414.x.
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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.
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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.
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Ajayi, Abiodun. "Contribution to Britain’s War Efforts in Osun Division of Western Nigeria, 1939–1945." Journal of African Military History 4, no. 1-2 (October 26, 2020): 133–53. http://dx.doi.org/10.1163/24680966-bja10005.
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Abstract Although no real battle was fought in Nigeria during the Second World War (1939–1945), the burden of the war was much felt by Nigerians. They made significant contributions to the war effort; a method through which the British shifted the burden of the war onto their colonial subjects. This strategy had caught the attentions of many scholars, and various discussions have centered on its origin, purpose and operation at provincial and Nigeria wide level. Thus, contributions at the Districts and Division levels have always been subsumed into colony-wide studies, and by that fact remained unresearched. This paper focuses the effects of the imperial coping strategy on the Yoruba society with Osun Division as a case study. The study adopts historical approach, which depends on written, oral, and archival sources. However, it is hoped that, with due attention being given to the efforts of the people at a local level, the impact of the Second World War on African social order will be better understood.
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King, Eric S. "African Americans and the Crisis of Modernity." Ethnic Studies Review 41, no. 1-2 (2018): 53–60. http://dx.doi.org/10.1525/esr.2018.411207.
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This article examines Lorraine Hansberry’s play A Raisin in the Sun by exploring the conflict between a traditionally Southern, Afro-Christian, communitarian worldview and certain more destabilizing elements of the worldview of modernity. In addition to examining the socio-economic problems confronted by some African Americans in the play, this article investigates the worldviews by which these Black people frame their problems as well as the dynamics within the relationships of a Black family that lives at the intersection of racial, class, and gender inequality in Chicago during the latter 1950s.
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Holttum, Sue. "Research watch: people of Black African and African Caribbean heritage in the UK and USA – psychosis, racism and inclusion." Mental Health and Social Inclusion 24, no. 2 (March 20, 2020): 67–74. http://dx.doi.org/10.1108/mhsi-02-2020-0003.
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Purpose This paper aims to examine three recent papers on psychosis and social inclusion in relation to people of Black African and African Caribbean heritage in the UK and the USA. Design/methodology/approach A search was carried out for recent papers on psychosis and social inclusion in relation to people of Black African and African Caribbean heritage in the UK and the USA. I selected three papers addressing this theme from different angles. Findings The first paper extends previous findings (that psychosis can follow traumatic events) to Black Americans and includes the contribution of societal inequalities and racism. The second paper illustrates Black men’s experiences of mental health services for psychosis in the UK. It finds, not surprisingly, that a lack of listening combined with coercive use of medication reduces trust in services. The third paper offers hope in reporting collaborative work with people of Black African Caribbean heritage in the UK to culturally adapt family intervention for psychosis. The first and third papers both place importance on valuing people’s spiritual beliefs. Originality/value All three papers highlight the on-going need for increased equity and social inclusion in mental health services for people of Black African and African Caribbean heritage, in terms of recognising the role of childhood trauma and later stresses, addressing the potential harm of over-reliance on medication, offering therapy that is collaborative and culturally adapted and respecting valued spiritual beliefs.
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Frantz, José, Zinzi Sixaba, and Mario Smith. "A Systematic Review of the Relationship Between Family Structure and Health Risk Behaviours Amongst Young People: An African Perspective." Open Family Studies Journal 7, no. 1 (March 31, 2015): 3–11. http://dx.doi.org/10.2174/1874922401507010003.
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Objective: The aim of this study was to review the published literature on the relationship between family structure and engagement in health risk behaviour amongst youth in African countries. Methods: A systematic review was conducted between 2000 and 2014. Suitable titles were identified from database searches. Thereafter, abstracts were evaluated along specific inclusion criteria. Eleven full text articles were evaluated for methodological quality using a modified critical appraisal tool and six studies were included in the final review that satisfied the threshold criterion of 70%. A narrative synthesis was completed for all included records to provide a textual answer to the research question. Results: Findings indicated that there was a relationship between family structure and engagement in health risk behaviour, specifically risky sexual behaviour. The importance of family structure was evident, and the active involvement of parents in the activities of youth is cardinal. The review further underscores that there is lack of methodologically rigorous research that can provide empirical support for and insight into the relationship between family structure and engagement in health risk behaviour. Discussion: Risky sexual behaviour was the most prevalent outcome assessed across studies. Family structure impacted positively on delaying or reducing engagement in risky sexual behaviour. Diverse family structures were identified and orphans living with caregivers were identified as a particular structure that might be more prevalent in the African context. Parental involvement and investment in adolescent activities were more strongly identified as an important factor. There is a lack of and need for more methodologically rigorous research to gain empirical support for and insight into the relationship between family structure and health risk behaviours.
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Dr. K. Radah and G. Gayathri. "Merle’s travel: A Quest For Completeness In Paule Marshall’s The chosen place, the timeless people." History Research Journal 5, no. 4 (August 16, 2019): 36–42. http://dx.doi.org/10.26643/hrj.v5i4.7092.
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African American women have been silenced and kept ignorant by the dominant culture and it is the human need to create and maintain a true self in a social context. However, such an endeavor becomes an ordeal for those who are doubly oppressed, for those who are muted and mutilated physically and psychically through the diabolic crossfire of caste/race, sex and colonialism. This paper focuses on, an African American Woman, throughout her journey of life, seeking completeness in terms of family, society and community level.
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Aju, Oluseyi, and Eshani Beddewela. "Afrocentric Attitudinal Reciprocity and Social Expectations of Employees: The Role of Employee-Centred CSR in Africa." Journal of Business Ethics 161, no. 4 (November 14, 2019): 763–81. http://dx.doi.org/10.1007/s10551-019-04346-x.
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AbstractIn view of the limited consideration for Afrocentric perspectives in organisational ethics literature, we examine Employee-Centred Corporate Social Responsibility (EC-CSR) from the perspective of Afrocentric employees’ social expectations. We posit that Afrocentric employees’ social expectations and the organisational practices for addressing these expectations differ from conventional conceptualisation. By focusing specifically upon the psychological attributes evolving from the fulfilment of employees’ social expectations, we argue that Afrocentric socio-cultural factors could influence perceived organisational support and perceived employee cynicism. We further draw upon social exchange theory to explore rational reciprocity (i.e. attitude and behaviour) evolving from the fulfilment and breach of employees’ social expectations at work. Contrary to the rational norm of reciprocity, we identify a reciprocity norm within which the breach of employees’ social expectations could in fact engender positive reciprocity rooted in esan reciprocity ideology—an ideology that emerged from the ethical tradition of the Yoruba people from Nigeria, West Africa. Overall, our paper elucidates the implications of Afrocentric peculiarities for employees’ social exchange within the African workplace, thus extending the present understanding in this regard.
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Rainer, Sharon. "Older African Americans' Experience of the Opioid Crisis." Innovation in Aging 4, Supplement_1 (December 1, 2020): 79–80. http://dx.doi.org/10.1093/geroni/igaa057.261.
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Abstract In 2017, over 1200 Philadelphians died from opioid overdoses and an estimated 50,000 -70,000 people in the city are addicted to opioids. The opioid crisis is a family crisis that touches all communities affecting those using opioids, their family members, and the community. As policymakers develop responses to the opioid crisis, a multigenerational perspective is critical. With much published on the opioid crisis, there remains little understanding of older adult’s perceptions or experiences to this public health emergency. Older adults bring a unique voice. They are grandparents, parents, opioid users, and people living with chronic pain and/or addictions. Center in the Park (CIP), a nationally accredited senior center in Philadelphia, Pennsylvania sought to understand older African Americans’ perceptions of the opioid crisis and how their experiences inform senior center programming. CIP leadership sought a community partnership with Thomas Jefferson University College of Nursing to respond to what some in their community called “a domino effect” of the opioid crisis. Using a Community-Based Participatory Research Model rooted in humanistic research theory, a qualitative study was designed. Three focus groups (n29) were convened. All focus group recordings were transcribed and checked for accuracy. An iterative axial coding process was used. All transcripts were coded using the qualitative software program NVivo12. Findings suggest older adults are concerned about younger generations and addictions. In addition, older adults lack knowledge of the use and safety of opioids and have a general mistrust of the medical community to adequately limit the opioid epidemic.
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Jensen, Eve, Rosie Carr, Amy Degnan, Katherine Berry, and Dawn Edge. "Exploring service user and family perspectives of a Culturally adapted Family Intervention (CaFI) for African‐Caribbean people with psychosis: A qualitative study." British Journal of Clinical Psychology 60, no. 2 (March 2, 2021): 270–89. http://dx.doi.org/10.1111/bjc.12273.
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Geschiere, Peter. "“The African family is large, very large” mobility and the flexibility of kinship – examples from Cameroon." Ethnography 21, no. 3 (July 14, 2020): 335–54. http://dx.doi.org/10.1177/1466138120938076.
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When I started fieldwork among the Maka in SE Cameroon in 1971 I was suprised that for them kinship was hardly about ascribing people a fixed position. In retrospect this makes me realize how deeply Talcott Parsons’ famous pattern variables – notably ‘ascription’ versus ‘achievement’ influenced our perspective. But Maka people turned out to be true masters in ‘working’-with kinship, constantly ‘discovering’ kin in unexpected contexts, making creative equations and switch-es. My subsequent research in the area (up till now) highlighted how over time this plasticity of their kinship arrangements increased with growing urbanization and even more with transcontinental migration. Cameroon’s famous ‘bush-fallers’ have developed their own ways for ‘working’ with kinship. However, this plasticity should not only be studied as stemming from new and shifting conditions. I hope to show as well that such a more dynamic view on kinship is valuable for re-evaluating classical kinship theory.
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Okpadah, Stephen Ogheneruro. "Social Reality and Cultural Propagation in Funke Akindele-Bello’s Jenifa’s Diary." Przegląd Krytyczny 3, no. 1 (May 6, 2021): 99–110. http://dx.doi.org/10.14746/pk.2021.3.1.6.
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Apart from originating contemporary norms and cultures among its viewers, Nigerian television series portray new and emerging constructions and practices that the populace is able to identify with. Recently, one television series that has become popular in Nigeria is Jenifa’s Diary. Its popularity stems from its incorporation of the Nigerian English, the British English and the indigenous Yoruba language, as well as the antics and codification(s) of the eponymous character, Jennifer. Her utility of a distinctive English language which deviates from the Nigerian Pidgin and the British English, has made this series popular among viewers. This has created a new linguistic culture and also appropriated what I term the Jenifanlingua franca. It is not a rarity to see children, teenagers and adults communicate in the same manner as Jennifer. Against this backdrop, this paper examines Funke Akindele-Bello’s television series Jenifa’s Diary as Nigerian social reality and a medium for cultural propagation. This study examines socio-cultural nuances in Jenifas Diary. The research is qualitative as it utilises the literary and content analysis methods. The study reveals that Jenifa’s Diary captures the plight of the African been to in the Western world and that the television serial is rich with its incorporation of the Nigerian Pidgin English, the British English and some indigenous Nigerian languages such as the Yoruba language, as well as the antics and codification(s) of the eponymous character, Jennifer. While Jenifa’s Diary and other Nigerian television series are products of social realities, they also create spaces for new socio-cultural landscapes. The study has been able to explain the imperative of television series on the Nigerian socio-cultural space. Cineastes should produce television serials that will educate and stimulate the populace towards becoming better people in the society.
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Muhoza, Dieudonné Ndaruhuye, Annelet Broekhuis, and Pieter Hooimeijer. "Variations in Desired Family Size and Excess Fertility in East Africa." International Journal of Population Research 2014 (May 27, 2014): 1–11. http://dx.doi.org/10.1155/2014/486079.
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This contribution studies the variation in desired family size and excess fertility in four East African countries by analyzing the combined impact of wealth, education, religious affiliation, and place of residence. The findings show an enormous heterogeneity in Kenya. Wealthy and higher educated people have fertility desires close to replacement level, regardless of religion, while poor, uneducated people, particularly those in Muslim communities, have virtually uncontrolled fertility. Rwanda is at the other extreme: poor, uneducated people have the same desired fertility as their wealthy, educated compatriots, regardless of their religion—a case of “poverty Malthusianism.”. The potential for family planning is high in both countries as more than 50% of the women having 5 children or more would have preferred to stop at 4 or less. Tanzania and Uganda have an intermediate position in desired family size and a lower potential for family planning. Generally, the main factor that sustains higher fertility is poverty exacerbated by religious norms among the poor only.
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BeLue, R., K. Ndiaye, PY Miranda, F. Ndao, and P. Canagarajah. "Diabetes management in Senegalese families: A dyadic-narrative illustration." Chronic Illness 14, no. 3 (August 1, 2017): 182–93. http://dx.doi.org/10.1177/1742395317719141.
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Objectives In many Sub-Saharan African cultures, diabetes self-management behaviors such as dietary adherence do not occur in isolation but are carried out in the context of local culture, a significant factor in shaping those health behaviors. Methods Using a family-based narrative approach, we explore how Senegalese families manage diabetes. We interviewed twenty people living with diabetes and selected family caregivers from MBour, Senegal. Results We found that people living with diabetes experienced physical, emotional, and financial stressors as a result of managing their condition. In addition, family caregivers play an important role in managing their family member's diabetes. Discussion The act of caregiving affects caregiver diabetes prevention behaviors. In some cases, this caregiving role leads to an increase of healthy behaviors such as reducing dietary sugar; however, in some cases, caregivers do not see the need to engage in healthy behaviors. Diabetes prevention and management interventions that support both Senegalese people living with diabetes and their family caregivers are warranted.
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Moon, Heehyul, Sunshine Rote, Hallie Decker, Burton Kelsey, Chelsea Burton, Sharon Moore, and Tewsdaay Babicka. "Resilience and Service Needs Among African American Caregivers of People With Dementia: A Pilot Mixed-Methods Study." Innovation in Aging 4, Supplement_1 (December 1, 2020): 353. http://dx.doi.org/10.1093/geroni/igaa057.1136.
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Abstract African American caregivers face unique challenges and strengths in addressing the needs of dementia care recipients. The purpose of the current study was to explore the roles of the familism and faith and service preferences and needs for African American dementia caregivers. Through collaborative partnerships among the research team, Alzheimer’s’ Association, Area Agency on Aging, and local churches, we obtained focus group and survey data (N=30) from African American dementia caregivers. Most caregivers were female (90%) and older than 51 years and had provided care more than 3 years. CGs showed strong cultural reasons (e.g., faith, duty, paying back) for providing care (range 0-40;M= 34.5; SD= 5.2). Focus groups data, which was audio taped, transcribed, and analyzed by three researchers using content analysis, revealed three major themes related to dementia care experiences and needs. First, caregivers explained positive aspects of caregiving for both the individual caregiver and family (growth in faith, sense of self -efficacy, feeling of gratefulness). Second, caregivers also described negative aspects that pose substantial challenges such as lack of services, lack of balance in life, family conflicts over care, and mistrust based on their previous experiences with existing health care systems. Third, caregivers described their knowledge of dementia and shared their self-care and coping strategies and a need for support group services. The findings show an urgent need to implement culturally responsive services, especially in undeserved areas and populations, for caregivers to maintain or improve their emotional well-being and quality of care as well as family relationships.
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van Rensburg, Angelique C., Linda C. Theron, and Michael Ungar. "Using the CYRM-28 With South African Young People: A Factor Structure Analysis." Research on Social Work Practice 29, no. 1 (June 14, 2017): 93–102. http://dx.doi.org/10.1177/1049731517710326.
Full textAbstract:
Purpose: The factor structure of the Child and Youth Resilience Measure (CYRM-28) was originally established using a Canadian sample. This factor structure was not confirmed in a study with New Zealand youth. Given such variability, the current study investigated the factor structure of the CYRM-28 in a sample of Sesotho-speaking South African youth who participated in Pathways to Resilience Study. Method: Using latent variable modeling, we tested six varied models in two randomly selected samples ( n1 = 559; n2 = 578). Results: Fit statistics indicated that a three-factor variation of the New Zealand model, namely, individual, family/relational, and composite context, fitted best. The contextual composite synthesizes the CYRM-28 clusters that measure social skills, educational, spiritual, community, and cultural resources. Conclusion: The contextual composite reflects traditional African ways of being. Accordingly, understanding the factor structure of the CYRM-28 precedes practitioner capacity to promote resilience in an evidence-informed way.
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Cartwright, Alice F., Jane Otai, Amelia Maytan-Joneydi, Courtney McGuire, Emily Sullivan, Adesola Olumide, Catherine Baye Easton, and Ilene S. Speizer. "Access to family planning for youth: perspectives of young family planning leaders from 40 countries." Gates Open Research 3 (July 25, 2019): 1513. http://dx.doi.org/10.12688/gatesopenres.13045.1.
Full textAbstract:
Background: With growing populations of young people, low and middle-income countries have renewed focus on reaching both unmarried and married youth with family planning (FP) services. Young people themselves bring an important perspective to guide future programmatic directions. Methods: In October 2018, 207 youth leaders in FP from around the world completed an online survey prior to their participation at the International Conference on Family Planning (ICFP). These youth leaders provided their perspectives on the most important influencers for youth FP use, how easy or hard it is for youth to obtain FP, preferred sources of FP methods for youth, and perceptions of commonly used terms in FP programming. We examined differences in perceptions of unmarried and married youth’s access to and use of FP using bivariate analyses. Results: Respondents reported that peers/friends were the most important influencer on use of FP among unmarried youth (80.2%), while spouse/partner was the most important for married youth (80.4%). Oral contraceptive pills, injectable contraception, and contraceptive implants were perceived as significantly harder for unmarried youth to access. Privacy, confidentiality, and anonymity were all important factors for the locations to access FP for unmarried youth, while married youth were more influenced by cost. None of the commonly used terms for FP were perceived positively by a majority of respondents, with the exception of ‘birth spacing’ by African respondents (51.0%). Conclusions: These findings indicate that the preferences and needs of unmarried youth are different than married youth, but that all young people face barriers accessing FP. Unmarried youth seeking family planning are more influenced by peers and friends and continue to face difficulty accessing methods compared to married youth. These findings indicate the importance of including youth perspectives in development of youth-focused family planning programs.