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1

Fakuade, Gbenga. "A Three-Language Formula for Nigeria." Language Problems and Language Planning 13, no. 1 (January 1, 1989): 54–59. http://dx.doi.org/10.1075/lplp.13.1.07fak.

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RESUMO Trilingva formulo por Niĝerio: Problemoj de plenumado Klopodoj atingi unuecon en Niĝerio per utiligo de tri ĉefaj lingvoj, la joruba, haǔsa kaj igba, kiel preskribite en Politiko de la Federacia Registaro de 1977, verŝajne ne suk-cesos. Kvankam ja temas pri la tri plej vaste parolataj lingvoj, la lingvoj en Nigerio estas tribe ligitaj, kaj multaj aliaj triboj estas ellasitaj. La haǔsa estas vaste parolata en la nordo, kaj ĝia rolo kiel perilo larĝiĝas. La joruba ankaǔ posedas rekonitan normigitan version kaj estas ofte lernata de enmigrantoj al Niĝerio. La igba prezentas pli grandan problemon ĉar mankas interkonsento pri rekono de norma formo. Ĝis nun oni ne realigis la politikon pro manko de instruistoj, sed verŝajne parolantoj de aliaj lingvoj rezistus la devigan lernadon de unu el la tri plej grandaj, kaj denaskaj parolantoj de unu el tiuj tri rezistus lernadon de unu el la aliaj. Ŝtataj lingvaj politikoj ne ĉiam kongruiĝas kun la federacia politiko. La sola solvo ŝajnas konservi la anglan kiel interlingvon. SOMMAIRE Une formule à trois langues pour le Nigeria: Problèmes et mise en oeuvre Les efforts vers l'unité du Nigeria grâce à l'usage de trois langues principales, le Yoruba, le Hausa et l'Igbo, efforts stipulés dans un programme du gouvernement fédéral datant de 1977, ont peu de chance d'aboutir. Bien que ces trois langues soient très largement parlées, les autres langues du Nigeria, limitées aux tribus qui les utilisent, sont tout à fait laissées pour compte dans ce programme. Le Hausa est largement parlé dans le nord du pays, a développé son influence en tant que langue véhiculaire et possède une forme standard acceptée. Le Yoruba également possède une forme standard et se trouve être la langue qu'apprennent souvent les immigrants au Nigeria. L'Igbo présente un problème plus important à cause de la controverse au sujet de la reconnaissance d'une forme standard. Jusqu'ici, le programme du gouvernement n'a pas pu être entrepris à cause du manque d'enseignants, mais il est fort probable que les nigériens parlant les autres langues du pays opposent une certaine résistance à l'instruction forcée d'une des trois langues principales; il est également probable que ceux dont la langue maternelle est l'une de ces trois langues refuseront d'apprendre l'une des autres. Les lois concernant les langues ne suivent pas toujours celles du gouvernement. La seule solution semble être de maintenir l'anglais comme langue véhiculaire.
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2

Amadou Sanni, Mouftaou. "Langues parlées au sein du ménage et assimilation linguistique au Bénin." Articles 46, no. 2 (November 23, 2018): 219–39. http://dx.doi.org/10.7202/1054053ar.

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Par comparaison de l’appartenance ethnique et la principale langue parlée au sein du ménage tel que déclarée au recensement de la population de 2013, cet article examine l’assimilation linguistique au Bénin. Son taux est estimé à 7 % dans le pays. Phénomène quasi urbain, il affecte tous les groupes ethniques à l’extérieur de leurs aires d’implantation, mais plus souvent les personnes non apparentées au chef de ménage, soupçonnant le rôle des migrations. Le fon, qui assimile systématiquement l’adja et le yoruba en recul est la véritable langue en expansion. Le dendi assimile également les langues nationales du Nord-Bénin, avec une légère expansion. Mais si l’assimilation linguistique s’accomplit vers le fon ou le dendi, elle l’est sûrement aussi vers le français ; c’est la première langue d’assimilation des personnes non apparentées au chef dans les ménages des agglomérations urbaines. Une analyse approfondie centrée sur l’âge et le sexe permettra plus d’éclairage sur les facteurs de ce phénomène.
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3

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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4

Timothy-Asobele, Jide. "Ogboju Ode ninu igbo irunmale A Masterpiece of Yoruba Oral Narrative in French." Babel. Revue internationale de la traduction / International Journal of Translation 39, no. 2 (January 1, 1993): 89–97. http://dx.doi.org/10.1075/babel.39.2.04tim.

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Dans cet article, l'auteur révèle les raisons qui le poussent à considérer l'oeuvre de D.O. Fagun-wa, Ogboju Ode Ninu Igbo Irunmale (1938), entièrement écrite en langue yorouba — une langue de diffusion restreinte mais l'une des plus parlées en Afrique, comme un chef-d'oeuvre. Il s'agit d'une part de la polémique engendrée par le Docteur Olaoye Abioye le 10 décembre 1988 à l'occasion de sa communication consacrée à la traduction anglaise de cette oeuvre, faite par Wole Soyinka en 1982, et d'autre part des quatre mois de débat entre Abioye et quelques critiques yoroubaphones dans les pages d'un hebdomaire de Lagos, African Concord. Les aventures des chasseurs de Langbodo nous rappellent les cycles du Roi Arthur et de ses chevaliers de la table ronde. Le thème de la quête d'un graal est un thème universel. D'où l'appellation d'un classique que l'auteur a donnée à cette oeuvre. L'auteur fait une mise au point sur les problèmes de traduction auxquels le traducteur a dû être confronté lors de sa traduction de la langue yorouba en français.
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5

Olubunmi Smith, Pamela J. "Literary Translation and Culture Consciousness: The Experience of Translating D.O. Fagunwa's Igbo Olodumare from Yoruba into English." Meta 38, no. 2 (September 30, 2002): 218–25. http://dx.doi.org/10.7202/004196ar.

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Résumé Le processus de traduction implique l'interprétation précise du sens contextuel du texte-source dans la mesure où les contraintes syntaxiques et associatives de la langue cible le permettent. À cette fin, le traducteur littéraire doit se poser les questions fondamentales suivantes avant de commencer la traduction d'une œuvre : quelle est l'essence stylistique de l'original ? quels en sont l'intention et le but ? Que faire lorsque le texte est culturellement marqué ? C'est en tenant compte de ces interrogations que nous examinerons la traduction du yoruba à l'anglais de Igbo Olodumare de D.O. Fagunwa.
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6

Igue, Akanni Mamoud. "Comportement langagier, mutation et maintien de la langue Yoruba à l'Université d'Ifé, Ile Ifé, Nigéria." Bulletin du Centre d'étude des plurilinguismes 7, no. 1 (1985): 69–77. http://dx.doi.org/10.3406/bcepl.1985.897.

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7

Saint-André Utudjian, Éliane. "Processus d’acculturation et problèmes de traduction : le théâtre de Wole Soyinka." TTR : traduction, terminologie, rédaction 6, no. 2 (March 16, 2007): 79–101. http://dx.doi.org/10.7202/037152ar.

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Résumé Processus d'acculturation et problèmes de traduction : le théâtre de WoIe Soyinka — Cette étude traite des déterminations linguistiques et culturelles que fait peser une culture-source peu familière sur la traduction en français du théâtre de langue anglaise de l'auteur nigérian WoIe Soyinka, prix Nobel de littérature (1986). L'ethnie yoruba fournit à ces pièces une langue polytonale, une civilisation enracinée dans le sacré et un théâtre ambulant opératique. Les influences occidentales se reconnaissent à l'utilisation de l'anglais standard par les personnages membres de l'élite cultivée, de mots-clés révélateurs d'idéologies par les personnages représentatifs et de modèles littéraires occidentaux. La composante anglo-nigériane, synthèse plus ou moins cohérente, mais toujours très riche, de toutes les influences, se distingue par l'emploi de l'anglais pidgin, d'un anglais nigérianisé et d'un style heurté, parfois hermétique, exprimant la souffrance et la rébellion. Les trois composantes de ce théâtre (indissociables dans la réalité) exigent du traducteur des techniques variées, une culture étendue et une grande sensibilité poétique. Il revient au traducteur francophone de trouver des équivalents français susceptibles de rendre des faits de civilisation africains, issus de processus d'acculturation complexes.
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8

Ifaturoti, Adeboye Oluwaseun. "Краткий очерк типологических особенностей языка йоруба." Theoretical and Applied Linguistics, no. 7 (2021): 74–85. http://dx.doi.org/10.22250/2410-7190_2021_7_1_74_85.

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The article presents materials on the phonetic and grammatical structure of Yoruba – one of the most widely spoken languages of West Africa, which, along with its literary form, exists in many dialectical variants. Using examples selected from modern normative speech usage, the author – a native speaker of the Standard Yoruba – demonstrates the ways of expressing semantic content, various grammatical meanings and categories in the Yoruba language, whose structure has significant differences from known modern analytical (English, French) and synthetic (Russian) languages of Europe. The results of the study show that, first, lexical meanings in Yoruba language can be differentiated by changing tone pitch; second, reduplication and agglutination are vital to the process of word formation; third, the categories of verb tense, definiteness / indeterminacy, comparative and superlative adjectives are expressed by lexical means; finally, syntactic constructions due to the non-inflectional nature of words in Yoruba, as in European analytical languages, are constructed according to a fixed model.
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9

Pulleyblank, Douglas. "A note on tonal markedness in Yoruba." Phonology 21, no. 3 (December 2004): 409–25. http://dx.doi.org/10.1017/s0952675704000326.

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It is well established that the tonal system of Yoruba involves the asymmetric marking or retention of certain tones and the absence or loss of others. The behaviour of Yoruba's three tones is scalar but non-linear, with H tones being the most stable and M tones being the most unstable. In this note, it is shown that previous accounts of the asymmetries in terms of underspecification are problematic, arguing instead for the incorporation of tonal markedness directly into the formulation of faithfulness constraints.
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Fagborun, J. Gbenga. "Ambiguous Translation of Copulas of Similitude." Babel. Revue internationale de la traduction / International Journal of Translation 39, no. 2 (January 1, 1993): 65–76. http://dx.doi.org/10.1075/babel.39.2.02fag.

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Le présent article aborde le problème de la traduction ambiguë — vers le yoruba et d'autres langues — de deux locutions conjonctives utilisées en anglais: as et like. Ces conjonctions sont utilisées pour construire des compléments de comparaison. L'objectif principal de l'article consiste à expliquer la manière dont les conjonctions as et like sont utilisées pour traduire bí et gegebí, soit pour exprimer la notion de "d'une manière comparable à" ou "à titre de". Pour y parvenir, l'auteur tente de construire un modèle expérimental de recoupement linguistique. Ce modèle, fondé sur des données fournies par d'authentiques yorubaphones ainsi que par d'authentiques anglophones, utilise le concept de la sémantique lexicale qui permet de résoudre l'ambiguité lexicale aussi bien dans des exercices de traduction que dans le langage courant. Pour des raisons de recoupement linguistique, d'autres langues servent de référence, notamment celles qui n'ont recours qu'à un seul morphème pour traduire as et like. Dans le présent article, l'auteur soutient qu'il y a lieu d'attribuer l'utilisation ambiguë des locutions conjonctives en yoruba à une influence extérieure — traduction ou contamination, car le répertoire des Yoruba unilingues ne présente pas cette ambiguité. Pour résoudre ce problème, l'auteur propose de faire la distinction suivante: as = gégébí et like = bí.
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Opoola, B. T., and A. F, Opoola. "Adoption of Electronic Techniques in Teaching English-Yoruba Bilingual Youths the Semantic Expansion and Etymology of Yoruba Words and Statements." Theory and Practice in Language Studies 9, no. 11 (November 1, 2019): 1369. http://dx.doi.org/10.17507/tpls.0911.01.

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Yoruba is one of the Nigeria’s four hundred languages linguistically threatened with extinction considering the language attitude of its native speakers especially the youths. The youths’ flair for English is making them lose interest in the use of Yoruba. This study was designed to introduce and teach the Yoruba youths the origin of some Yoruba words and statements using electronic devices like video tape recorder, phones, and power points presentation. Twenty Yoruba words, phrases, clauses, and statements were dramatized, recorded in CDrom and practically demonstrated in the classroom setting. We elicited our data through various Yoruba discourses with their historical origin traced to past happenings. The major sources of data collection for this study include records of discourses in Yoruba, waxed musical records and conversations among Yoruba natives especially in Urban areas in Nigeria. Twenty of the collated words, phrases, clauses and statement were also linguistically analyzed. The study encourages the use of electronic gadgets in teaching Yoruba. It is also a valuable attempt among others in saving Yoruba language from going to extinction as a result of its native youth speakers’ lack of interest and knowledge of the origin of many of its words, clauses, phrases, statements and usage.
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Salawu, Adewuni. "Evaluation of interpretation during congregational services and public religious retreats in south-west Nigeria." Babel. Revue internationale de la traduction / International Journal of Translation 56, no. 2 (August 13, 2010): 129–38. http://dx.doi.org/10.1075/babel.56.2.03sal.

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In most spiritual gatherings in Southwest Nigeria, as observed today, preaching is in English or in Yoruba and then interpreted in Yoruba or English. English is an official language in Nigeria and Yoruba is the local language in most of the Southwest of the country. Most people are to some extent bilingual. The objective of this study is to evaluate the quality of the interpretation carried out in those spiritual gatherings. Questionnaires were administered. Data were collated and analyzed. A total of 39 respondents (78%) were satisfied with the output of the interpretation from English to Yoruba while only 48% were satisfied with the interpretation from Yoruba to English. The study concludes that interpretation from English to Yoruba is being handled better and more training be given to those interpreting from Yoruba to English.
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Ayo, AYODELE Christiana, and OYINLOYE Gabriel Oludele. "Evaluation of the Implementation of the Universal Basic Education Yoruba Language Curriculum in South Western Nigeria." Theory and Practice in Language Studies 9, no. 12 (December 1, 2019): 1465. http://dx.doi.org/10.17507/tpls.0912.01.

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The study evaluated the implementation of the Universal Basic Education Yoruba Language Curriculum in South Western States of Nigeria. The purpose is to determine the extent of the coverage of the Curriculum. It is also meant to determine whether the objectives of the Yoruba Language Curriculum are achieved. Also, it is meant to ascertain the attitude of the students towards the learning of Yoruba Language. The study is a descriptive research of the survey design. The population consists of all students and teachers that are teaching Yoruba Language in all upper Basic Schools in South Western Nigeria. A sample of 1500 respondents which consists of 1200 students and 300 teachers that are teaching Yoruba Language in upper Basic Schools was selected through the use of multistage sampling techniques. Three (3) Research questions and (2) Two Hypotheses were used and tested at 0.5 level of significance. Four instruments were used to elicit information. They are, Teachers’ Questionnaire on implementation of the Universal Basic Education Yoruba Language Curriculum, Questionnaire on students’ attitude towards learning of Yoruba language and Students achievement test. The students’ class notes were also used to know the extent of the work done. The data generated were subjected to descriptive analysis and inferential statistics. The findings revealed that, there was a low positive relationship between the Universal Basic Education Yoruba Language Curriculum and its implementation.
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Ajiboye, Tunde. "Politeness marking in Yoruba and Yoruba learners of French." Language Learning Journal 6, no. 1 (September 1992): 83–86. http://dx.doi.org/10.1080/09571739285200551.

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15

Opoku, J. Y. "Second language proficiency differences in the learning of semantically-equivalent bilingual sentences." Applied Psycholinguistics 8, no. 1 (March 1987): 75–84. http://dx.doi.org/10.1017/s0142716400000084.

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ABSTRACTThree groups of subjects who used English as a second language and who were considered to be at different levels of proficiency in English participated in a study of transfer of learning from English to Yoruba, their native language, and from Yoruba to English. It was predicted that total transfer from one language to the other would decrease with increasing proficiency in English and that transfer from Yoruba to English would be higher than from English to Yoruba at lower levels of proficiency in English. Findings showed rather that total transfer increased with increasing proficiency in English and that transfer from English to Yoruba was higher than from Yoruba to English for all groups. It is concluded that on a verbal transfer task, bilinguals show development from independent to interdependent language systems with increasing proficiency in a second language.
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Oyetade, Solomon Oluwọle. "A Sociolinguistic analysis of address forms in Yoruba." Language in Society 24, no. 4 (September 1995): 515–35. http://dx.doi.org/10.1017/s004740450001900x.

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ABSTRACTThis article provides a descriptive analysis of the entire system of address forms in Yoruba, a Defoid language of the Niger-Congo phylum, spoken principally in the western part of Nigeria and to a lesser extent in the Republics of Benin and Togo. With data from short radio and TV plays, unobtrusive observation of actual usage, and introspection, it was discovered that the choices made by interlocutors are guided by the perceived social relationship that exists between them. The principal indices of this among the Yoruba are age, social status, and kinship. Nevertheless, certain peculiarities are noticeable. For instance, the dichotomy of power vs. solidarity (Brown & Gilman 1960) becomes blurred with respect to Yoruba kinship terms of address; thus solidarity does not necessarily imply equality among the Yoruba. (Politeness, address, kinship, Africa, Yoruba)
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Adeniyi, Kolawole. "Lexicalisation of tonal downstep in Yoruba." Canadian Journal of Linguistics/Revue canadienne de linguistique 65, no. 4 (November 24, 2020): 535–55. http://dx.doi.org/10.1017/cnj.2020.22.

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AbstractThis work challenges the assumption that tonal downstep is a juncture feature in Yoruba by providing data, both from everyday conversation and from classical Yoruba dictionaries, which prove that the phenomenon is part of the lexical composition of many Yoruba words. It is further argued that the derivational path of some of the words having downstep has already been lost. It is also reported that the Assimilated Low Tone phenomenon, which is an indication that the delinked Low tone triggering downstep is still active in the phonology, is currently being lost in many dialects, which is giving way to more classical-like downstep in the language. Cross- dialectal evidence from Oyo, Ibadan, Onko, and Ijebu dialects, as well as from pitch tracks are provided to support the arguments and it is suggested that Yoruba is developing downstep via Assimilated Low Tone, and that this process has now reached an advanced stage.
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Friday-Ótún, J. O. "Translating question propositions between English and Yoruba." Babel. Revue internationale de la traduction / International Journal of Translation 56, no. 3 (October 28, 2010): 219–36. http://dx.doi.org/10.1075/babel.56.3.02fri.

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This paper focuses on the aspect of question translation between English and Yoruba. Translation serves as a mirror through which any language can be relatively replicated into another. Question proposition between English and Yoruba are significant in the body of language knowledge among about 30 million Yoruba users of English in the western part of Nigeria and diaspora.<p>This study explored the types of question propositions between English and Yoruba, and their process in translation free from the former to the latter, and, vice versa, using the literal and idiomatic continuum of translation proposed by Larson (1984). The findings of the paper revealed that question translation between both languages has implications on the characteristics of language which affect translation. The similarities and peculiarities of each language as they affect the translation to Wh, Yes/no, Echo, Tag and Alternative questions in both languages were highlighted. Also underscored was the significance of translating question proposition between both languages in pedagogical and other contexts of communication.
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PULLEYBLANK, DOUGLAS. "Vowel Deletion in Yoruba." Journal of African Languages and Linguistics 10, no. 2 (1988): 117–36. http://dx.doi.org/10.1515/jall.1988.10.2.117.

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20

Agyekum, Kofi. "Barry Hallen, The Good, The Bad and The Beautiful. Discourse about Values in Yoruba Culture. Bloomington: Indiana University Press. 2001. Pp. 219. Hb $39.95." Language in Society 32, no. 3 (June 2003): 428–31. http://dx.doi.org/10.1017/s0047404503253057.

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This book combines culture, philosophy and linguistics by examining everyday language. It concentrates on the semantic interrelations between aspects of epistemic, moral and aesthetic values of a person's life in Yoruba society. The book contains six chapters and an appendix of Yoruba-language quotations.
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T., Opoola, B. "The Impact of Cultural Factors on E-Learning: Practical Teaching of Sanponna Chants among Yoruba Youths in Nigeria." Journal of Language Teaching and Research 11, no. 1 (January 1, 2020): 23. http://dx.doi.org/10.17507/jltr.1101.04.

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In this paper, sanponna, god of smallpox chants is one of the Yoruba peoples cultural properties. “E-learning approach was adopted by introducing the youths to use of electronic materials like video camera, android phones, and cassette tape recorders in collation of sanponna chants analyzed in this study. Few S̩̩ànpò̩̩nná chants were recorded, written out and stylistically analyzed with ten Yoruba secondary school students in Nigeria. The need for this research is that attention of many Yoruba and African scholars is recently concentrated on teaching foreign oral traditions without been mindful of the inherent advantages of teaching learning and documentation of African traditional chants like Sonponna and other chants especially for the present generation of youths. Also, the positive impacts of e-learning has not been maximally utilized in the teaching and learning of Yoruba orature such as the language’s numerous traditional chants. This study further strengthened the fact that African education was in existence before the advent of Arabic and European education in Nigeria and must be preserved and saved from going to extinction. The study electronically taught the youths some poetic devices employed by S̩̩ànpò̩̩nná chanters which include: simile, hyperbole, onomatopoeia, irony, paradox, sarcasm, euphemism, and repetition.
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Salami, L. Oladipo. "Diffusion and focusing: Phonological variation and social networks In Ile-Ife, Nigeria." Language in Society 20, no. 2 (June 1991): 217–45. http://dx.doi.org/10.1017/s0047404500016286.

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ABSTRACTThis article reports on the application of the concept of social network to the process of language usage among Yoruba-speaking city dwellers in Ile-Ife, Southwestern Nigeria. The study, modeled on L. Milroy (1980), focuses mainly on phonetic/phonological variation within Common Spoken Yoruba (CmSpY). The analysis of the data gathered mainly within face-to-face interviews shows that, whereas we can claim that there is stratification within CmSpY on the basis of sociodemographic factors, the variable of social network manifests a powerful influence on variation in Yoruba language usage and potential change within CmSpY in Ile-Ife. (Linguistic variation, social networks, linguistic focusing)
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UFOMATA, TITILAYO. "Englishization of Yoruba phonology." World Englishes 10, no. 1 (March 1991): 33–51. http://dx.doi.org/10.1111/j.1467-971x.1991.tb00135.x.

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Agnes, Aladesanmi Omobola. "Yorùbá Primary School Songs: Issues and Lessons for the Younger Generation." Theory and Practice in Language Studies 10, no. 3 (March 1, 2020): 284. http://dx.doi.org/10.17507/tpls.1003.03.

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Song is a worldwide phenomenon. It is a short metrical composition intended or adapted for singing, especially in rhymed stanzas. It can be a lyric or ballad. The usage of songs cannot be over emphasized among the people of Yoruba society. There are various ways in which the Yoruba make use of various songs and their society; such songs include festival songs, folktale, political songs, songs of mother of twins, satirical songs among others. In this paper, primary school Yoruba songs will be looked into. It is noted that there are songs that can be categorized as school children songs. These songs are sung during school hours like assembly time, break time, closing hour, and playtime among others. These songs are composed in a way to teach the school children morals, encourage them in their academics and to pass instructional lessons across to them. These songs have gone a long way in building the characters of the pupils.
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Adeyanju, Dele. "Attitudes to taboo phenomenon among Yoruba–English bilinguals." Babel. Revue internationale de la traduction / International Journal of Translation 54, no. 2 (June 19, 2008): 159–70. http://dx.doi.org/10.1075/babel.54.2.05ade.

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In most sociolinguistic environments, taboo phenomena exert a considerable influence on people’s linguistic usage. In modern times however, people’s attitudes to taboos vary depending on sex, age, occupation, literacy level and geographical location. Using a questionnaire for data elicitation, this study examines attitudes to taboos among Yoruba–English bilinguals in Nigeria. The study discovers that most of our subjects are favourably disposed to the existence of taboos and that this results in the preponderance of euphemisms and circumlocutions in Yoruba–English usage.
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Ademola, Oyedokun-Alli, Wasiu. "A Jurilinguistic Analysis of Proverbs as a Concept of Justice Among the Yoruba." Journal of Language Teaching and Research 12, no. 5 (September 1, 2021): 829–36. http://dx.doi.org/10.17507/jltr.1205.23.

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Polemical surveys of the rich cultural heritage of the peoples of Africa, especially before their contact, and eventual subjugation to the western imperialists have continued to reverberate across Africa and beyond. The surveys bemoan the abysmal disconnect between the African societies and their indigenous socio-cultural and institutional values. It has been pointed out, more than three decades ago, by Nkosi (1981) that indigenous languages formed part of a living organism forever changing to accommodate concepts and ideas which, over time, became the common heritage of all those who speak the same language. This paper examines the jurisprudential concept of justice among the Yoruba of South West Nigeria, with examples drawn from Yoruba proverbs. What linguistic instruments were available to canonize the justice systems and how were they deployed? The plethora of examples, it is found, have become etched on people’s consciousness and sensibilities, such that they become canonized into unwritten laws in many of the societies. In strict consideration of jurisprudence as the science of law, the study investigates how Yoruba proverbs constitute a corpus of linguistic materials used in informal administration of law among the Yoruba. Although lacking established benchmarks, many of the proverbs have become the codes in the process of administration of justice, which in many cases is conciliatory and not adversarial. In effect, therefore, the study is a contribution to the growing research on African linguistics and jurisprudential analysis. This viewpoint is ensconced in a metaproverb: “a re ma ja kan o si”. (Disagreements are inevitable amongst folks).
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Connell, Bruce, and D. Robert Ladd. "Aspects of pitch realisation in Yoruba." Phonology 7, no. 1 (May 1990): 1–29. http://dx.doi.org/10.1017/s095267570000110x.

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A great many languages of the world exhibit phenomena of FO DOWNTREND – phenomena whereby, other things being equal, the fundamental frequency (Fo) of the speaking voice declines over the course of an utterance. That much is uncontroversial; further details are either simply unknown or the subject of considerable debate. The purpose of the study reported here was to shed light on some of these unknown or uncertain matters by the controlled investigation of pitch realisation in Yoruba.
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Orie, Ọlanikẹ Ọla. "Pointing the Yoruba way." Gesture 9, no. 2 (September 30, 2009): 237–61. http://dx.doi.org/10.1075/gest.9.2.04ori.

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This paper gives a description of Yoruba pointing behavior, especially pointing as it relates to people in interaction contexts. First, it is shown that pointing is regulated by socio-cultural factors. Secondly, it is shown that non-manual points such as lip points are complex points which use the gaze as the primary pointer; other head-area gestures ‘switch on’ the deictic function of the gaze to pinpoint the specific referent in the discourse space. This paper also describes a form of pointing, termed ‘eye-click’, in which the eyes have both the function of gazing and ‘switching on’ the deictic vector of gaze. Thirdly, some pointing practices in sub-Saharan Africa are examined and compared.
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29

Fakayode, Omotayo. "Individualismus in der Übersetzung des Titels Things Fall Apart aus dem Deutschen ins Yoruba." Lebende Sprachen 66, no. 1 (April 9, 2021): 93–108. http://dx.doi.org/10.1515/les-2021-0004.

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Abstract Scholarly studies on the notion of retranslation have focused majorly on the body of texts and not specifically on titles. The issue of retranslation of titles considered in this study assesses the indirect translation of the title of Chinua Achebe’s novel into Yoruba through German. In view of this, the notion of individualism extending from the European literary culture into the African literature through translation is criticized. Based on the intersemiotic approach adopted by the Yoruba translator on the title page and the German translation of the title of the original source text, the study concludes by proposing a two-way approach to the interpretation of the title Things Fall Apart.
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Barber, Karin Àjíkẹ́. "Yoruba at home and abroad." Journal of African Cultural Studies 25, no. 2 (May 29, 2013): 167–69. http://dx.doi.org/10.1080/13696815.2013.796175.

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31

Sabino, Robin, and Maureen Warner-Lewis. "Trinidad Yoruba: From Mother Tongue to Memory." Language 73, no. 3 (September 1997): 616. http://dx.doi.org/10.2307/415898.

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32

Aoga, John O. R., Theophile K. Dagba, and Codjo C. Fanou. "Integration of Yoruba language into MaryTTS." International Journal of Speech Technology 19, no. 1 (January 20, 2016): 151–58. http://dx.doi.org/10.1007/s10772-016-9334-8.

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33

Unuabonah, Foluke Olayinka. "“Oya let’s go to Nigeria”." International Journal of Corpus Linguistics 26, no. 3 (July 7, 2021): 370–95. http://dx.doi.org/10.1075/ijcl.20026.unu.

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Abstract This paper examines five bilingual pragmatic markers: oya, ke, ni, walahi, and ba, loaned from indigenous Nigerian languages into Nigerian English, with a view to investigating their sources, meanings, frequencies, spelling stability, positions, collocational patterns and discourse-pragmatic functions. The data for the study were obtained from the International Corpus of English-Nigeria and the Nigerian component of the Global Web-based English corpus. These were analysed quantitatively and qualitatively, using the theory of pragmatic borrowing. The results show that oya, ke, and ni are borrowed from Yoruba, walahi is loaned from Arabic through Hausa and Yoruba while ba is borrowed from Hausa. Oya serves as an attention marker, ke and ni function as emphasis markers, walahi serves as an emphatic manner of speaking marker while ba functions as an attention marker and agreement-seeking marker. The study highlights the influence of indigenous Nigerian languages on the discourse-pragmatic features of Nigerian English.
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Lipski, John M., and J. Gbenga Fagborun. "The Yoruba koiné: Its History and Linguistic Innovations." Language 72, no. 4 (December 1996): 872. http://dx.doi.org/10.2307/416133.

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35

Odebode, Idowu. "Naming Systems during Yoruba Wars: A Sociolinguistic Study." Names 58, no. 4 (December 2010): 209–18. http://dx.doi.org/10.1179/002777310x12852321500220.

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36

Nolte, M. Insa, Clyde Ancarno, and Rebecca Jones. "Inter-religious relations in Yorubaland, Nigeria: corpus methods and anthropological survey data." Corpora 13, no. 1 (April 2018): 27–64. http://dx.doi.org/10.3366/cor.2018.0135.

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This paper uses corpus methods to support the analysis of data collected as part of a large-scale ethnographic project that focusses on inter-religious relations in south-west Nigeria. Our corpus consists of answers to the open questions asked in a survey. The paper explores how people in the Yoruba-speaking south-west region of Nigeria, particularly Muslims and Christians, manage their religious differences. Through this analysis of inter-religious relations, we demonstrate how corpus linguistics can assist analyses of text-based data gathered in anthropological research. Meanwhile, our study also highlights the necessity of using anthropological methods and knowledge to interpret corpus outputs adequately. We carry out three types of analyses: keyness analysis, collocation analysis and concordance analysis. These analyses allow us to determine the ‘aboutness’ of our corpus. Four themes emerge from our analyses: (1) religion; (2) co-operation, tolerance and shared communal values such as ‘Yoruba-ness’; (3) social identities and hierarchies; and (4) the expression of boundaries and personal dislike of other religious practices.
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37

Adesola, Oluseye Peter. "A-bar dependencies in the Yoruba reference-tracking system." Lingua 116, no. 12 (December 2006): 2068–106. http://dx.doi.org/10.1016/j.lingua.2005.06.001.

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38

Fakuade, Gbenga, Joseph Friday-Otun, and Hezekiah Adeosun. "Yoruba personal naming system: Traditions, patterns and practices." Sociolinguistic Studies 13, no. 2-4 (July 19, 2019): 251–71. http://dx.doi.org/10.1558/sols.37825.

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39

Lawal, Adebayo, Bade Ajayi, and Wumi Raji. "A pragmatic study of selected pairs of Yoruba proverbs." Journal of Pragmatics 27, no. 5 (May 1997): 635–52. http://dx.doi.org/10.1016/s0378-2166(96)00056-2.

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40

BISANG, WALTER, and REMI SONAIYA. "The functional motivation of the High Tone Syllable in Yoruba." Journal of African Languages and Linguistics 20, no. 1 (1999): 1–20. http://dx.doi.org/10.1515/jall.1999.20.1.1.

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41

AKINYEMI, AKINTUNDE. "Integrating Culture and Second Language Teaching through Yoruba Personal Names." Modern Language Journal 89, no. 1 (March 2005): 115–26. http://dx.doi.org/10.1111/j.0026-7902.2005.00268.x.

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42

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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Laniran, Yetunde O., and G. N. Clements. "Downstep and high raising: interacting factors in Yoruba tone production." Journal of Phonetics 31, no. 2 (April 2003): 203–50. http://dx.doi.org/10.1016/s0095-4470(02)00098-0.

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44

Adesola, Oluseye. "On the Absence of Superiority and Weak Crossover Effects in Yoruba." Linguistic Inquiry 37, no. 2 (April 2006): 309–18. http://dx.doi.org/10.1162/ling.2006.37.2.309.

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45

Orie, Olanike Ola. "Two harmony theories and high vowel patterns in Ebira and Yoruba." Linguistic Review 20, no. 1 (January 26, 2003): 1–35. http://dx.doi.org/10.1515/tlir.2003.001.

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46

Agwuele, Augustine. "A repertoire of Yoruba hand and face gestures." Gesture 14, no. 1 (December 31, 2014): 70–96. http://dx.doi.org/10.1075/gest.14.1.04agw.

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Gesture is part of the linguistic capital of every culture. Members learn from birth those gestures operative in their culture and community. Once learned, the use of gestures becomes so routinized that it appears as the natural and logical way to meaningfully communicate. This paper documents, illustrates, and describes some of the hand and facial gestures in use among Yoruba people of Nigeria. Accompanying the descriptions are the interpretations of the identified quotable gestures within the socio-cultural context of their usage. Further, the paper highlights the ‘face of earnest’ because of the cross-cultural miscommunication that it generates.
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Ingemann, Frances, and Yasuko Nagano-Madsen. "Mora and prosodic coordination: A Phonetic Study of Japanese, Eskimo and Yoruba." Language 70, no. 4 (December 1994): 863. http://dx.doi.org/10.2307/416360.

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48

Huttar, George L. "Review of Warner-Lewis (1996): Trinidad Yoruba: From mother tongue to memory." Journal of Pidgin and Creole Languages 14, no. 1 (August 6, 1999): 162–67. http://dx.doi.org/10.1075/jpcl.14.1.15hut.

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49

Opoola, Bolanle T., and Olusegun A. Faniran. "The Contents and Values of Parts of the Body Related Idiomatic Expressions in Yorùbá." Journal of Language Teaching and Research 11, no. 2 (March 1, 2020): 293. http://dx.doi.org/10.17507/jltr.1102.19.

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In this paper, we examine the contents and values of Yorùbá idiomatic expressions that relate to the parts of the human body in social interactions with a view to establishing their communicative value in Yorùbá socio-cultural discourse. A few research efforts on proverbs and idiomatic expressions have studied the scope of their usage in Yorùbá music, the new mode of their usage in political arena and those that relate to Egungun among speakers of Yorùbá language. None, however, have examined the contents of the Yorùbá idiomatic expressions in relation to the parts of the human body. This, therefore, is the preoccupation of the study. Our data for this study comprised thirty purposively selected idioms in Yorùbá language which are used frequently, especially among the elders, in social interactions. The idioms were classified into three domains which captured roughly the major divisions of the human body. The three major parts altogether ensure, in scientific parlance, the homeostasis and viability of the human body. The paper adopted the Ethnography of Communication model as its theoretical framework. Results from the study showed that almost every part of the human body is capable of being used to construct profound and thought-provoking idiomatic expressions which can enhance poetic and rhetoric vigour as well as serve as cultural fillip meant to rekindle the flagging interest of the youths in Yorùbá culture so as to save the Yorùbá language from extinction.
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Fajobi, Eunice O., and Akinmade T. Akande. "Patterns of Pronunciation of English Interdental Fricatives by Some Yoruba Speakers of English in a Nigerian University." Studia Anglica Posnaniensia 53, no. 1 (March 1, 2018): 25–43. http://dx.doi.org/10.2478/stap-2018-0002.

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Abstract This paper is an investigation of the pronunciation patterns of English interdental fricatives by some Yoruba speakers of English at Obafemi Awolowo University (OAU), Ile-Ife. This was with a view to finding out the extent to which gender, the level of education, and the position in words of the interdental fricatives (i.e., the (th) variable as in think, pathetic, and path on the one hand, and the (dh) variable as in then, father, and clothe on the other hand) could affect the realisations of these two fricatives, otherwise known as (th) and (dh) variables. Data eventually used for this study were drawn from the reading performance of thirty-three informants who were of Yoruba origin. The thirty-three informants comprised 20 male and 13 female subjects with different levels of education ranging from undergraduate to doctoral. Our findings indicated that the (dh) variable was significantly affected by gender while the (th) variable was not. It was also demonstrated that while the (th) was significantly affected by the level of education of informants, the (dh) variable had no statistically significant association with the speakers’ level of education. Finally, the results of the study revealed that the position in a word (whether initial, medial, or final) of each of the variables affected the realisations of the two variables significantly. It was therefore concluded that sociolinguistic variables such as gender and the level of education were capable of affecting the rendition of linguistic variables significantly.
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