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Journal articles on the topic 'Nigerian Proverbs'
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Mensah, Eyo Offiong. "Proverbs in Nigerian Pidgin." Journal of Anthropological Research 69, no. 1 (March 2013): 87–115. http://dx.doi.org/10.3998/jar.0521004.0069.105.
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Ezenwamadu, Nkechi Judith, and Chinyere Theodora Ojiakor. "Proverbs and Postproverbial Stance in Selected Plays of Emeka Nwabueze and Zulu Sofola." Matatu 51, no. 2 (September 21, 2020): 432–47. http://dx.doi.org/10.1163/18757421-05102015.
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Abstract Since the birth of Nigerian literature, writers have produced impressive collection of literature in English. African oral traditions like proverbs have been in use in creative works. Over time, there have been some alterations in proverbs as their usage and meanings slightly assume different dimensions on their seriousness, effects and explicitness of the message therein, forming either an extension to the traditional proverbs or coinages of certain expressions. It is contended that the meaning of proverbs can be interpreted within the semantic, ideational, stimulus-response, realist and contextual theories, as proverbs play significant roles in literary works. This paper anchors on J.L. Austin’s Speech Act Theory and examines the proverb uses and postproverbial reflections with the view to foregrounding their implications in two plays of common thematic preoccupations—Zulu Sofola’s Old Wines are Tasty and Emeka Nwabueze’s A Parliament of Vultures. Ultimately, it will highlight the proverbial stance and significance of the texts, thereby ascertaining the proverbial mutations in contexts.
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Owomoyela, Oyekan. "Proverbs and African Modernity: Defining an Ethics of Becoming." Yoruba Studies Review 2, no. 2 (December 21, 2021): 1–15. http://dx.doi.org/10.32473/ysr.v2i2.130132.
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African proverbs have, for good reason, attracted considerable attention from scholars, both African and non-African. One notable testimony to such attention is the international conference in South Africa from which came a monumental collection of scholarly articles now available on CD and in print. Another evidence of the interest the subject has enjoyed among African scholars is the wealth of publications they have produced in recent years, for example, Adeleke Adeeko’s monograph Proverbs, Textuality, and Nativism in African Literature; Ambrose Adikamkwu Monye’s Proverbs in African Orature: The Aniocha-Igbo Experience; Kwesi Yankah’s The Proverb in the Context of Akan Rhetoric: A Theory of Proverb Praxis; and my Yoruba Proverbs. In addition, there have been influential articles by Ayo Bamgbose, Lawrence. A. Boadi, Romanus N. Egudu, Kwame Gyekye, Yisa Yusuf, and a host of others whose omission from this rather abbreviated list is not meant as a slight. In a recent conversation, the preeminent paremiologist, Wolfgang Mieder, called my attention to the lineup of articles in the most recent issue of Proverbium [23: 2006], in which four of the five lead articles are by Nigerian scholars (Abimbola Adesoji, Bode Agbaje, George Olusola Ajibade, and Akinola Akintunde Asinyanbola) and on African proverbs, an indication, he said of the present effervescence of, and future potential for, proverb studies and publications on them on African soil. Because of these efforts we now know a good deal about proverbs as a cultural resource, their functionality and the protocols for their usage, but also their artistry-structure, wordplay, imagery, and so forth, especially after calls such as Isidore Okpewho’s (1992) that scholars pay due attention to the aesthetic dimensions of traditional oral forms.
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Borisova, Anna A., and Yulia N. Ebzeeva. "Gastronomic Vocabulary as a Feature of Nigerian English." Russian Journal of Linguistics 23, no. 3 (December 15, 2019): 820–36. http://dx.doi.org/10.22363/2312-9182-2019-23-3-820-836.
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The World Englishes Paradigm studies various aspects of the English language characterized by specific peculiarities and changing as a result of contacts with indigenous languages and cultures. The history of English in Nigeria embraces 500 years of an interaction between highly different cultural systems and civilizations. Language contacts between English and the indigenous languages of Nigeria have led to its linguistic, cultural and intrastructural diversity. The aim of this article is to analyse the gastronomic vocabulary of Nigerian English influenced by the Nigerian worldview and culture. The research is focused on borrowings from African languages (mainly Yoruba and Igbo) that play a vital role in forming the culturally important lexicon of Nigerian English. The sources of the research material are dictionaries, as well as books by Nigerian writers composed in English. The analysis carried out in the course of the research allowed us to discover secondary nominations that denote Nigerian flora and cuisine, to reveal their metaphorical usage and to study corresponding figurative comparisons, idioms, proverbs and sayings. The investigation of gastronomic symbols in Nigerian speech shows universal processes of employing common gastronomic lexical units from real-life discourse as a basis for symbolization. The results of the study show that the gastronomic vocabulary and the images it creates constitute one of the most impressive Nigerian cultural codes. The knowledge of this vocabulary is instrumental in understanding those codes.
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Khan, Lubna Akhlaq, Muhammad Safeer Awan, and Aadila Hussain. "Oral cultures and sexism: A comparative analysis of African and Punjabi folklore." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 105–26. http://dx.doi.org/10.46521/pjws.026.02.0010.
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The present study embarked with a supposition that there are similarities (traditional, under-developed, agri-based) between the Punjabi and African cultures, so the gender ideology might have similar patterns, which can be verified through the analysis of oral genres of the respective cultures. From Africa, Nigerian (Yoruba) proverbs are selected to be studied in comparison with Punjabi proverbs, while taking insights from Feminist CDA (Lazar 2005). The study has examined how Punjabi and Yoruba proverbs mirror, produce and conserve gendered ideology and patriarchism. Punjabi proverbs are selected through purposive sampling from ‘Our Proverbs’ (Shahbaz 2005) and Yoruba examples (with English translations and interpretations) are elicited from a dictionary of Yoruba proverbs (Owomoyela 2005), as well as articles written about gender by native Yoruba researchers. The investigation has uncovered through thematic content analysis that the portrayal of women in both communities is primarily biased, face-threatening and nullifying. Both languages have presented womenfolk mainly as unreliable, insensible, loquacious, insincere, ungrateful, opportunist, materialistic and troublemaking. Men have been depicted for the most part as aggressive, rational, prevailing, and anxious to take risks. This analysis infers that in asymmetrically organised Punjabi and African (Yoruba) communities, proverbs are deliberately sustaining inequality.
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Korb, Katrina A., Binfa Kelvin Gono, Samuel Adekunle Jinadu, Abangom Ruth John, Gabriel N. Mwoltu, and Rimdan Nanle Oona. "Effect of Instructional Medium on Students’ Performance: A Comparison of Reading and Oral Instruction in Nigeria." Makerere Journal of Higher Education 7, no. 2 (May 13, 2016): 105–16. http://dx.doi.org/10.4314/majohe.v7i2.7.
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Nigeria has a rich oral tradition. In the pre-literate Nigerian culture, knowledge and wisdom were shared through the oral methods of proverbs and storytelling. However, in modern formal education, knowledge is communicated largely through text. The purpose of this paper was to compare students’ performance based on these instructional mediums. Two studies using a between-subjects experimental design were conducted among Nigerian university students. Both studies included two conditions: lecture (oral) and reading (text). In both conditions, the same content was presented. In the reading condition, students read the content as an article whereas in the lecture condition, students listened to the content as a lecture. Post-test examination performance was then compared. Both experiments found that reading resulted in considerably higher academic performance than lecturing.Keywords: Instructional medium; Curriculum innovation; Teaching and learning
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Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 137–39. http://dx.doi.org/10.35632/ajis.v12i1.2401.
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This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...
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Ayinuola, Ojo Akinleye. "Linguistic Representations of Postproverbial Expressions among Selected Yoruba Speakers." Matatu 51, no. 2 (September 21, 2020): 311–26. http://dx.doi.org/10.1163/18757421-05102007.
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Abstract Extant studies have investigated postproverbial expressions from sociological, feminist, and philosophical perspectives with insufficient attention paid to the linguistic representations of social identity in such expressions. This study, therefore, examines how social identities are constructed through postproverbials among Yoruba youths with a view to exploring the social realities that conditioned the representations of new identities in such expressions. The study adopts Halliday’s Systemic Functional Linguistics and Tajfel and Tuner’s Social Identity Theory as framework. Ten (10) postproverbial expressions, which are from anonymous and the written collections of Yoruba proverbs by Yoruba scholars form the data. Linguistic substitutions and code-mixings characterise such expressions. Postproverbials are a conveyor of rationalist, religious, hedonistic, and economic identities, which are conditioned by western influence and are transported by the generation of conscious Yoruba youths. The paper inferred that, though proverbs and postproverbials are context-dependent, postproverbials explicate a paradigm shift in the postmodernist discourse and refract Nigerian socio-cultural realities.
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Ibrahim, Binta Fatima. "The appropriation of linguistic forms for better cognitive comprehension of the Nigerian pragmatic literature." Babel. Revue internationale de la traduction / International Journal of Translation 56, no. 2 (August 13, 2010): 119–28. http://dx.doi.org/10.1075/babel.56.2.02ibr.
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The propensity of the English language to absorb native nuances by the African writers should be seen as a worthwhile stylistic device, despite the position of English language. Its adaptability to natural flavours should therefore be aimed at the writers’ intention to reach a wider audience. This also means that the attempt by writers to decolorize through literature the polluted African culture god through the use of appropriate notions and local nuances. The technique has, however, been to put on record traditional ways of life, the peoples’ customs, communal activities such as festivals, ceremonies, rituals, myths, folktales, proverbs, music, dance, songs, etc. in order to remind the African reader about the importance of these crucial aspects of the tradition in addition to the appropriation of language use. Hence most African writings can be said to have their foundations in the cultural heritage of their various groups. through the use of what one may call technically implanted African English, African coinages, direct translation, proverbs, local idioms transfers of mother tongues, local insertions/ect. Hence it is not enough to use the sociological and residual approaches to literature. The formalist and pragmatic approaches should also be considered paramount in the writing of African literature. For the choice of diction, narrative technique and the entire pragma-aesthetic implications of the African man’s speech is important to the reader of African literature, if he is to understand the theme
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Olajide, Wale. "Demographics and the Irony of Existential Profiling in Yorùbá Thought: Policy Considerations for Nigeria." Yoruba Studies Review 3, no. 1 (December 21, 2021): 1–15. http://dx.doi.org/10.32473/ysr.v3i1.129923.
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This essay interrogates what can be described as Yorùbá population philosophy, within the context of Yorùbá existential thought, and the effects it has on Nigeria’s population explosion. The essay explores the seemingly contradictory proverbs that both vindicate and vilify the act of giving birth to many children. The essay further connects this traditional Yorùbá wisdom to contemporary procreative practices of Yorùbá Christians and Muslims, and their interpretations of scriptural injunction to be fruitful and multiply. I then argue that if Nigeria’s lackluster policy on population is taken into consideration, the implications of the Yorùbá, as well as other ethnic groups’, population philosophy will not only aggravate the Nigerian postcolonial predicament, but will eventually explode the population time bomb already ticking in Nigeria. The essay recommends that given the existential complexities attached to giving birth to a child, together with the demographic exigencies on Nigeria’s national predicament, marriage ought to be strictly regulated and limited to those with the capacity for sustainability.
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Lombardo, Andrea Laura. "Heterogeneity and self-referentiality in Things Fall Apart’s proverbs." Moderna Språk 112, no. 2 (December 31, 2018): 63–92. http://dx.doi.org/10.58221/mosp.v112i2.7681.
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This article aims to provide a revisiting of the novel Things Fall Apart (1958) by the Nigerian essayist and writer Chinua Achebe (1930-2013) as regards the established notion in postcolonial studies which claims that African literature solely writes back to the western paradigm. The central thesis of this paper is that Achebe’s seminal first novel exhibits self-referential moments as do metafictional texts of the 1990s (Mwangi, 2009) to particularly focus on local nuances as well as colonial criticism. This self-reflexive technique foregrounds aspects of content and form that are especially evident in the use of proverbs. In this sense, we attempt to assess the significance of the internal heteroglossia staged in proverbs which venture unexplored thresholds between the “self” and the “other” and enact a new aesthetics characterized by the umbrella of minor literatures (Deleuze and Guattari [1975] 1986; Bensmaïa, 2017). Proverbs as locus of such hybridization (Bhabha, 1994) and heterogeneity grant a space for the “other” in the Anglophone narrative and also allow the deconstruction of the notion of “other” for African purposes. In a complementary fashion, our concern will be to explore how this heterogeneity is reproduced in the three Spanish translations done by Jorge Sarrió (1966), Fernando Santos (1986) and José Manuel Álvarez Flórez (1997), all of them published in Spain. Accordingly, we approach the analysis of interlingual heterogeneity (Spoturno, 2010) founded on an operation of deterritorialization (Deleuze and Guattari, [1975] 1986) by comparing how the Spanish translators have rendered these configurations of heterogeneity and hybridity present in the original proverbs into the translated texts and, at the same time, by accounting for the strategies used for their recreation (Bandia, 2006; Tymoczko, 1999; Murphy, 2010).
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Okunoye, Job Oluremi. "The place of early childhood training (Proverbs 22:6) in building sustainable Nigerian future." Ilorin Journal of Religious Studies 7, no. 2 (May 28, 2018): 97. http://dx.doi.org/10.4314/ijrs.v7i2.2.
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Kaze, Douglas E. "Ode in Onia: Reading the Use of Myth and Twinhood in Diana Evans’ 26a." Journal of English Language and Literature 8, no. 1 (August 31, 2017): 571–74. http://dx.doi.org/10.17722/jell.v8i1.322.
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Postcolonial writers have over time engaged in the use of folklore preserved from their precolonial heritage in their works that try to understand the complexities of their postcolonial existence. Such writers have used ancient stories, songs, proverbs and other ideas from their vernacular cosmologies in intertextual conversation with their fiction. In this article, I discuss this kind of practice in the novel 26a by Nigerian-British novelist, Diana Evans. The novel explores personal experiences of twinhood which also raises questions about identity, transnationalism and migration. This paper’s focus is on the ways in which Evans fetches material from her Nigerian background – the myth about twinhood – and merges it with her fiction, allowing both to engage and transform each other. Through this she has not only created a work of magical realism, but finds an effective means to represent trauma, psychic and existential struggles along with what it means to exist between categories.
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Idialu, Raphael Akhijemen. "Righteousness as a Precursor to National Greatness in Proverbs 14:34 and its Relevance for Nigerian Socio-Economic Development." Asia-Africa Journal of Mission and Ministry 23 (February 28, 2021): 98–119. http://dx.doi.org/10.21806/aamm.2021.23.06.
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Presbey, Gail. "Sophie Olúwọlé's Major Contributions to African Philosophy." Hypatia 35, no. 2 (2020): 231–42. http://dx.doi.org/10.1017/hyp.2020.6.
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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument, she compared Orunmila's and Socrates' philosophies and methods and explored similarities and differences between African and European philosophies. A champion of African oral traditions, Olúwọlé argued that songs, proverbs, liturgies, and stories are important sources of African responses to perennial philosophical questions as well as to contemporary issues, including feminism. She argued that the complementarity that ran throughout Yoruba philosophy guaranteed women's rights and status, and preserved an important role for women, youths, and foreigners in politics.
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Patrick, Charles Alex. "Stylistic analysis of Nigerian prose: A reading of selected novels of Chukwuemeka Ike." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 8, no. 1-2 (March 11, 2022): 295–312. http://dx.doi.org/10.4314/ejotmas.v8i1-2.16.
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This paper examined the language, style and other narrative devices in Chukwuemeka Ike’s novels. The diagnostic objective of the paper is based on the interpretative analysis of Ike’s linguistic medium to determine how they aide in giving expressions to his vision as a writer. It reveals that colloquial and evocative language layered with oral resources provides the fertile medium through which Ike portrays the absurdities and decadence inherent in his society. His craftsmanship and talent glistens from effective and efficient deployment of literary style like the third person narrative point of view, dream motif, flashback, songs, metaphor, proverbs, adjectival density in which Ike piles up superlative and superficial adjectives while describing his characters which often make his language genial and turgid, etc. The paper explored some aspects of language in Henri Bergson’s theory of humour which sheds some light on Ike’s use of language. It concludes that contrary to the popularly held view that Ike belongs to the popular tradition in African literature; Ike is a consummate writer whose utmost concern is the propagation of a healthy society.
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Raji-Oyelade, Aderemi, and Zaynab Ango. "“Five and Five Does Not Make Ten …”." Matatu 51, no. 2 (September 21, 2020): 406–16. http://dx.doi.org/10.1163/18757421-05102013.
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Abstract The scholarship of change and transformations in proverbs has become an emergent industry in contemporary African studies. The term in transgressive paremiography used for this phenomenon of transformation is called postproverbials. Postproverbiality in Fulfulde is one illustration of the engagement with perspectives of modernities, and aspects of change in worldviews among the Ful’be. “Five and five does not make ten, …” is a signal Ful’be proverbial clause which represents the early interactional history of trade, political and jurisprudent relations between the Ful’be and the predominant Hausa communities of Northern Nigeria. The proverb has experienced a radical reception and turning, based on contemporary social relations and literacy. It is employed in this essay as a symbolic example of how change in proverb construction can also be a challenge to received history. Thirteen pairs of Ful’be proverbs and postproverbials will be deployed to establish the phenomenon of transgressive proverb-making among contemporary Ful’be speakers. The essay will highlight the peculiar forms of extensions, adaptations and cutterage that have been invested into the making of new radical Fulbe proverbs, usually by a younger generation of Fulfulde speakers whose attempt (inadvertent or deliberate) is ultimately to break conventions through newly invented proverbs.
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Finley, Mackenzie. "Constructing Identities: Amos Tutuola and the Ibadan Literary Elite in the wake of Nigerian Independence." Yoruba Studies Review 2, no. 2 (December 21, 2021): 1–28. http://dx.doi.org/10.32473/ysr.v2i2.129908.
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With Nigerian novelist Amos Tutuola as primary subject, this paper at[1]tempts to understand the construction of sociocultural identities in Nigeria in the wake of independence. Despite the international success of his literary publications, Tutuola was denied access to the most intimate discourses on the development of African literature by his Nigerian elite contemporaries, who emerged from University College, Ibadan, in the 1950s and early 1960s. Having completed only a few years of colonial schooling, Tutuola was differentiated from his elite literary contemporaries in terms of education. Yet if education represented a rather concrete, institutionalized divide between the elite and the everyday Nigerian, this paper will suggest that the resulting epistemological difference served as a more fluid, ideological divide. Both Western epistemology, rooted in Western academic spaces, and African epistemology, preserved from African traditions like proverbs and storytelling, informed the elite and Tutuola’s worldviews. The varying degrees to which one epistemology was privileged over the other reinforced the boundary between Tutuola and the elite. Furthermore, educational experiences and sociocultural identities informed the ways in which independent Nigeria was envisioned by both Tutuola and the elite writers. While the elites’ discourse on independence reflected their proximity to Nigeria’s political elite, Tutuola positioned himself as a distinctly Yoruba writer in the new Nigeria. He envisioned a state in which traditional knowledge remained central to the African identity. Ultimately, his life and work attest to the endurance of indigenous epistemology through years of European colonialism and into independence. 148 Mackenzie Finley During a lecture series at the University of Palermo, Italy, Nigerian novelist Amos Tutuola presented himself, his work, and his Yoruba heritage to an audience of Italian students and professors of English and Anglophone literatures. During his first lecture, the Yoruba elder asked his audience, “Why are we people afraid to go to the burial ground at night?” An audience member ventured a guess: “Perhaps we are afraid to know what we cannot know.” Tutuola replied, “But, you remember, we Africans believe that death is not the end of life. We know that when one dies, that is not the end of his life [. . .] So why are all people afraid to go to the burial ground at night? They’re afraid to meet the ghosts from the dead” (emphasis in original).1 Amos Tutuola (1920–1997) was recognized globally for his perpetuation of Yoruba folklore tradition via novels and short stories written in unconventional English. His works, especially The Palm-Wine Drinkard (1952) and My Life in the Bush of Ghosts (1954), were translated into numerous European languages, including Italian. Given the chance to speak directly with an Italian audience at Palermo, Tutuola elaborated on the elements of Yoruba culture that saturated his fiction. His lectures reflected the same sense of purpose that drove his writing. Tutuola explained, “As much as I could [in my novels], I tried my best to bring out for the people to see the secrets of my tribe—I mean, the Yoruba people—and of Nigerian people, and African people as a whole. I’m trying my best to bring out our traditional things for the people to know a little about us, about our beliefs, our character, and so on.”2 Tutuola’s didactics during the lecture at Palermo reflect his distinct intellectual and cultural commitment to a Yoruba cosmology, one that was not so much learned in his short years of schooling in the colonial education system as it was absorbed from his life of engagement with Yoruba oral tradition. With Tutuola as primary subject, this paper attempts to understand the construction of sociocultural identities in Nigeria in the wake of independence. The educated elite writers, such as Wole Soyinka and Chinua Achebe, who emerged from University College, Ibadan, during the same time period, will serve as a point of comparison. On October 1, 1960, when Nigeria gained independence from Britain, Tutuola occupied an unusual place relative to the university-educated elite, the semi-literate “average man,” the international 1 Alassandra di Maio, Tutuola at the University: The Italian Voice of a Yoruba Ancestor, with an Interview with the Author and an Afterword by Claudio Gorlier (Rome: Bulzoni, 2000), 38. The lecture’s transcriber utilized graphic devices (italicized and bolded words, brackets denoting pauses and movements) to preserve the dynamic oral experience of the lecture. However, so that the dialogue reads more easily in the context of this paper, I have removed the graphic devices but maintained what the transcriber presented as Tutuola’s emphasized words, simply italicizing what was originally in bold. 2 Di Maio, Tutuola at the University, 148. Constructing Identities 149 stage of literary criticism, and the emerging field of African literature. This position helped shape his sense of identity. Despite the success of his literary publications, Tutuola was not allowed to participate in the most intimate dis[1]courses on the development of African literature by his elite contemporaries. In addition to his lack of access to higher education, Tutuola was differentiated from his elite literary contemporaries on epistemological grounds. If education represented a rather concrete, institutionalized divide between the elite and the everyday Nigerian, an epistemological difference served as a more fluid, ideological divide. Both Western epistemology, rooted in Western academic spaces, and African epistemology, preserved from African traditions like proverbs and storytelling, informed the elite and Tutuola’s worldviews. The varying degrees to which one epistemology was privileged over the other reinforced the boundary between the elite and Tutuola. This paper draws largely on correspondence, conference reports, and the personal papers of Tutuola and his elite contemporaries housed at the Harry Ransom Center at the University of Texas at Austin, as well as on interviews transcribed by the Transcription Centre in London, the periodical Africa Report (1960–1970), and Robert M. Wren and Claudio Gorlier, concentrating on primary sources produced during the years immediately prior to and shortly after Nigerian independence in 1960. Tutuola’s ideas generally did not fit into the sociocultural objectives of his elite counterparts. Though they would come in contact with one another via the world of English-language literature, Tutuola usually remained absent from or relegated to the margins of elite discussions on African creative writing. Accordingly, the historical record has less to say about his intellectual ruminations than about those of his elite contemporaries. Nonetheless, his hand-written drafts, interviews, and correspondences with European agents offer a glimpse at the epistemology and sense of identity of an “average” Nigerian in the aftermath of colonialism and independence.
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Awa, Dr Onyeka. "English Language and The African Literary Experience: An Examination of Selected Works of Akachi Adimora-Ezeigbo." IJOHMN (International Journal online of Humanities) 3, no. 6 (December 23, 2017): 17. http://dx.doi.org/10.24113/ijohmn.v3i6.38.
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The aim of this study is to investigate how the African novelists have domesticated the English language to suit their environments, experience and purpose. Specifically, the literary pieces – The Last of the Strong Ones (Strong Ones), House of Symbols (symbols), Children of the Eagle (Children) and the Trafficked of Akachi Adimora-Ezeigbo were x-rayed. This exploration adopted the Hallidian Systemic Functional Linguistics, which highlights how language is used. The textual method of data analysis, the primary and secondary data collection methods were employed and the results showed that the African literary artists in general and the Igbo Nigerian novelists in particular have taken on a unique style of writing in the African vernacular style. For that reason, the speeches of the characters are laced with dignified local appositives, high profile Igbo songs and tales, studded local proverbs, lexical transfers, ritzy transliterations and so on; and these have given African rhythm to the English language. This notwithstanding, the aura, glamour and credibility of the English language as the medium of communication are retained.
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Wiafe-Akenten, Dr Nana Anima. "Contemporary use of proverbs in Akan news broadcast." African Social Science and Humanities Journal 2, no. 3 (June 16, 2021): 139–52. http://dx.doi.org/10.57040/asshj.v2i3.30.
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Proverb is a universal phenomenon which plays very significant roles in language use and communication. The Igbo of Nigeria says: “Proverb is the palm oil with which words are eaten”, meaning without the ornament of proverbs, words are hard to swallow. Akan people of Ghana also believe that: If you speak without proverbs, your speech is not complete in sweetness. Proverbs have been used extensively in the media since the establishment of the Ghana Broadcasting Corporation (GBC) in 1954. Therefore, this paper analyses the use of proverbs in radio and television news broadcasts in Akan. Four radio stations and three Television stations were selected for the study. Recordings of 6:00 a.m, 12:00 and 6:00 p.m. News from the four Radio stations and evening News from the three Television stations constituted the data for the study. After listening to the recordings, follow-up interviews were conducted. The study used an integrated approach for data analysis. Critical Discourse Analysis and Politeness Theory are the theoretical frameworks adopted for this ethnographic discussion. Both theories emphasize that in all speech or communication acts; one must consider the text, cultural context, and the setting in which expressions or certain literary devices are used. Analysis of the data indicates that Newscasters/readers in the selected stations use proverbs in their News items. It was further found out that proverbs used in this context are of four categories – original, modified, embellished, and newly coined proverbs. In each case, the proverbs are either used appropriately or otherwise.
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Ndiribe, Matthew Onyebuchi. "A Pragmatic Analysis of Proverbs in the Domains of Knowledge Construction in Igbo." Theory and Practice in Language Studies 10, no. 7 (July 1, 2020): 725. http://dx.doi.org/10.17507/tpls.1007.02.
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The study examines the pragmatic analysis of proverbs in the domains of knowledge construction (KC). Knowledge construction is the process of creating of new ideas and understandings that are new to the discourse rather than the semantic implications. It is imperative that proverbs be surveyed to deduce these implications. The study used as its methodology, six respondents in the Faculty of Arts, University of Nigeria, Nsukka who were given the proverbs for analysis and they were requested to apply their own discretion in the interpretation of those data. In all, the work seeks to answer the question of ‘how can knowledge construction (KC) be used in analysing of Igbo proverbs using pragmatic framework’ and the objective of the study is to find out how KC could assist in bringing out the pragmatic nuances of the Igbo proverbs. The analysis will be carried out using some/all of the following four processes: interpretation, analysis, synthesis and evaluation. Finally, the study discovers that KC is deep rooted in contextual analysis as it is obvious that a particular proverb could have as many implications as possible based on the intuitions of the evaluators.
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Ose Agbo, Chika. "Alago Proverbs as Vehicle of Values and Virtues." Ahyu: A Journal of Language and Literature 2 (December 4, 2021): 40–48. http://dx.doi.org/10.56666/ahyu.v2i.61.
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Scholars working on proverbs from major ethnic stocks in Nigeria have observed that this unique verbal art functions in many ways as a validator of a people’s culture, a tool for rhetoric, education and socialisation, and as a measure of a person’s cognitive ability. In all these, little or nothing has been done on the value of proverbs from minority cultures with a view to determining the bearing of echoes for possible reorientation for the individual and building of a positive collective consciousness in a postcolonial polity as Nigeria’s. This paper therefore focuses on one of Nigeria’s minority peoples and cultures: the Alago and their proverb lore. It examines the relevance of proverbs from the functionalist perspective as the embodiment of a people's beliefs, values, taboos and expectations, even as these bear echoes necessary for social stability. Drawing from the Alago society, this paper observes that proverbs, entrenched in traditional thoughts, have the potentials for serving as significant mines for enlarging on positive individual virtues and the polity’s values.
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Jumahalaso, S. Muhammad. "الائتلاف والاختلاف في الأمثال العربية واليوربوية: دراسة مقارنAL-I’TILAF WA AL-IKHTILAF FI AL-AMTSAL AL-ARABIYAH WA AL-YORUBIYYAH: DIRASAH MUQARANAH." El-HARAKAH (TERAKREDITASI) 22, no. 2 (November 5, 2020): 363–80. http://dx.doi.org/10.18860/eh.v22i2.9404.
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الأمثال مجموعة من أفكار الشعوب وعاداتها وعقائدها وتقاليدها المتوارثة جيلاً بعد جيل، وهي مرآة تعكس ثقافات الشعوب بصفة عامة، ومن أكثر أساليب التعبير الشعبية انتشارا وشيوعا، وأقدرها على مساعدة المتكلم للوصول إلى هدفه بأقل جهد وفي أقصر وقت. وقد حظيت الأمثال باهتمام كبير وعناية عظيمة لدى الأدباء العرب وحكمائها وشعرائها نظرا للأهمية التي تكتسبها في الثقافة العربية لما فيها من إيجاز اللفظ وإصابة المعنى وغيرها. وكما تهتم العرب بفن المثل وبحسن استعماله في كلامهم، كذا الشعب اليوربوي القاطنون في الجنوب الغربي لدولة نيجيريا يولون استخدام الأمثال في ثنايا حديثهم اهتماما أعظم وعناية كبرى لأن المثل عند حصان الكلام الذي يركبه المتكلم إلى هدفه. ولأهمية المثل لدى الشعبين جاءت هذه الدراسة لتتناول المثل من حيث مفهومه، وأنواعه، ومصادره، وكيفية استعماله في الكلام لدى الشعبين. وقد نسج الباحث في جمع مواد الدراسة وفحصها وتحليلها على منوال المنهج الوصفي مع الاستعانة بالمنهج التاريخي. ومما توصلت إليه الدراسة من النتائج أن المثل ظاهرة أدبية شعبية وعالية عرفتها شعوب العالم وبالأخص الشعب العربي واليوربوي، وأن مفهومه وأنواعه وخصائصه متقاربة جدا، وأن غالبية أمثال أمة أو شعب يتكرر بألفاظها وبمعنانيها في أمثال الشعوب الأخرى مع اختلاف عروقها ولغاتها وتباعد أماكنها. Proverbs are collection of peoples' customs, beliefs, and traditions inherited from one generation to another and one of the most popular methods of expression assisting the speaker effectively and efficiently. Proverbs have received great attention and concern among the Arabs. Similarly, the Yoruba people of Nigeria are interested in proverb and its good usage in every task, as according to them, it is as if a horse of speech which the speaker rides to his goal. By virtue of the importance of proverb among them, this study addresses proverb in terms of its concept, types, sources, and how it is used in their speech. In the collection, examination and analysis of data, the researcher makes use of the descriptive and historical methods. Among of the research findings are: (i) proverb is a literary phenomenon popularly known and used by peoples in the world, particularly in Arab and Yoruba. (ii) The concept, types, and characteristics of proverbs among the two nations are very close, and (iii) Most of their proverbs are repeated by others, despite the difference in their customs, languages and geographical area.
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Gray, Rosemary. "Ben Okri’s Aphorisms: “Music on the Wings of a Soaring Bird”." Academic Journal of Interdisciplinary Studies 7, no. 2 (July 1, 2018): 17–24. http://dx.doi.org/10.2478/ajis-2018-0042.
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Abstract The title of this presentation is derived from Ben Okri’s latest publication, The Magic Lamp (2017), itself an intersectional text featuring a selection of Rosemary Clunie’s art and Okri’s accompanying ontopoietic/ heightened consciousness prose. This trans-disciplinary paper traces the trajectory and suggests the import of Okri’s blueprints for regaining our true state of being: his aphorisms in Birds of Heaven (1996), A Time for New Dreams (2011) and those in Johns Hopkins’s journal, Callaloo (2015, 38(5): 1042-1043). Reviving a wisdom corpus from antiquity, this Booker Prizewinning Nigerian novelist provides a guiding paremiological exemplum in A Time for New Dreams to counter postmodernity’s obsession with the pleasure principle or fast living and hyper-connectivity: “And out of the wilderness/ The songbird sings/ ‘Nothing is what it seems./ This is a time for new dreams’” (2011: 147). Based on Italian Renaissance’s Desiderius Erasmus’s ([1540] 1982) view on the luminous benefits of concise thought, the argument is that the quintessence of aphorisms or proverbs has been and is their pithy wisdom. A basic premise is that the Imaginatio Creatix communicating in poetic prose aphorisms provides fertile ground for new connections, new depths, and new transversals as well as epiphanies or what Okri terms the alchemy of ‘serendipity’. A fragment in Birds of Heaven (1996: 40) highlights the moral purpose of Okri’s aphorisms: “It is precisely in a broken age that we need mystery and a reawakened sense of wonder: need them in order to be whole again.”
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Oboko, Uche, and Jennifer Umezinwa. "A Pragmemic Analysis of Igbo Postproverbials." Matatu 51, no. 2 (September 21, 2020): 360–78. http://dx.doi.org/10.1163/18757421-05102010.
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Abstract Igbo proverbs (Ilu Igbo) are linguistic expressions which projects principles with the intent to address diverse social, political, economic and culturally contextual issues that bother on values, morals and the identity of the Igbo people of Eastern Nigeria. Proverbs are handed down to different generations by speech acts of storytelling, conversing, rebuking or admonishing. The researchers carried out a pragmatic analysis of Igbo proverbs as a social practice, to establish their meaning and how its social significance are internalized and continually recreated. Language is central to the process of producing meaning. Using the Theory of Pragmeme by Jacob Mey (2001), the paper evaluates the pragmatic acts, the extent to which some of these proverbs are reformed and doctored, yet, maintain qualities of the Igbo culture while accommodating the identity of the 21st century ideology of the Igbo people. Primary and secondary methods of data collection are adopted. Being a qualitative study, the research randomly selected 12 Igbo proverbs that cut across the five Igbo speaking states of eastern Nigeria. The findings are that Igbo proverbs are essentially custodians of the Igbo cultural identity and orientalism, most proverbs have been moderated to fit the emerging trends in the identity of the Igbo ancestry.
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AROWOSEGBE, Deborah Bamidele. "Depiction of Security Issues in Selected Yorùbá Proverbs." Linguistics and Literature Review 7, no. 2 (December 15, 2021): 67–78. http://dx.doi.org/10.32350/llr.72/05.
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Yorùbá proverbs are a part of the wisdom lore of the Yorùbá race. The Yorùbá people value proverbs highly. They try to look for solutions to their problems in their proverbs. The prevailing criminal in Nigeria create an atmosphere of insecurity in the country. The question this paper intends to answer is whether the use of Yoruba proverbs can bring insecurity in Yorùbá land under control? To answer this question, adopting the sociology of literature, this study examined thirty security related Yorùbá proverbs collected through personal observations and published texts on Yorùbá proverbs. Our findings showed that false assumptions, bad company, and lack of foresight can bring about insecurity, while having foresight and making joint efforts can strengthen the security of Yorùbá land. The paper concludes that Yorùbá proverbs relevant to security matters can reduce the problems of insecurity in Yorùbá land if their teachings are utilised to guide them appropriately.
Keywords: insecurity, proverbs, vigilance, wisdom
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Oduaran, Akpovire, and Choja Oduaran. "African Proverbs as a Medium of Fostering Intergenerational Relationships and Communication in the Niger Delta, Nigeria." African and Asian Studies 5, no. 2 (2006): 215–29. http://dx.doi.org/10.1163/156920906777906736.
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AbstractThis brief paper examines, from the point of view of ethnography, how the African proverbs selected from the Niger Delta of Nigeria have been used in fostering intergenerational relationships discourse in a globalizing world. This discussion adopts the ethnographic approach in exploring the meaning and functions aims, structures and the delivery modes of African proverbs used in intergenerational relationships as our peoples struggle with the threat to the erosion of some of the major positive artefacts in our culture. It concludes by synthesizing contemporary challenges seemingly minimizing the overall use and impacts of African proverbs in intergenerational relationships, and suggesting the possible implications of the discussion for networking regionally and globally.
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Kiyawa, Haruna Alkasim. "Discourse Markers in Hausa Proverbs: Exploring Intellectual Wise Saying from African Wisdom and Culture." REiLA : Journal of Research and Innovation in Language 3, no. 1 (April 20, 2021): 42–51. http://dx.doi.org/10.31849/reila.v3i1.5091.
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This paper aims to explore some intellectual wise saying from African wisdom and culture from one of the three major languages in the northern part of Nigeria. The use of discourse markers is one of the linguistics devices embedded in Hausa proverbs. However, Africa as the continent was occupied by different languages and dialectics. Proverbs is an expression of a saying which combines various wisdom and culture of every human beings living on the earth. This paper utilises written document as a method and selected (36) different proverbs and analyses the discourse markers. Moreover, the paper reviewed various studies that looked at proverbs' role as one of a figurative speech and the definitions of discourse markers defined by literary scholars and cultural critics who studied proverbs from different perspectives. The finding of this paper identified (19) out of (36) proverbs also indicated DMs served as interpersonal functions and the relationship between the speakers’ actions and thoughts, while the remaining (17) functions as textual features for making meaning. Finally, the study found that discourse markers enhance some lexical expressions under different levels, including sentence connectivity, language use, and the appearance of discourse markers in the proverbs. The study's significance shows that cultural scholars and English language educators can incorporate/integrate proverbs and highlighted the role of discourse markers to the student, enhancing their linguistics knowledge, communication skills and learning activities.
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Mensah, Eyo Offiong, and Rosemary Arikpo Eni. "What’s in the Stomach is Used to Carry What’s on the Head: An Ethnographic Exploration of Food Metaphors in Efik Proverbs." Journal of Black Studies 50, no. 2 (February 7, 2019): 178–201. http://dx.doi.org/10.1177/0021934719826104.
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Food and foodways are essential components of the Efik biocultural system, as the Efik people of Southern Cross River State, Southeastern Nigeria, are famous for their rich dietary history and cuisine tradition. Food and foodways are, therefore, quintessential aspects of the Efik cultural history and social structure, which are intergenerational. This article explores the use of food symbolisms (embedded in rich metaphors) in Efik proverbs, which are perceptual frameworks or conceptual grids that highlight fundamental cultural values and mores as well as reinforce and instill acceptable social behavior. The study is rooted in the Afrocentric paradigm, which re-asserts the interpretation of Efik proverbs based on African values, perspectives, and narratives, and adds relevant ontological and epistemological analytic dimensions in operationalizing the collective and contextual understanding of Efik (African) proverbs. In this context, the Efik view the world through the lens of food, exploring the role of food and eating correlates as means of addressing their society’s psychodynamic challenges, which paradoxically are not about food.
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Sachnine, Michka. "« Ifá sait la parole, l'histoire, les proverbes » (Yoruba, Nigeria)." Journal des africanistes 57, no. 1 (1987): 161–73. http://dx.doi.org/10.3406/jafr.1987.2169.
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M.M., Okon, and P. Noah. "Cultural Dominance and Language Endangerment: The case of Efut in Cross River State, Nigeria." Macrolinguistics 9, no. 14 (June 30, 2021): 134–50. http://dx.doi.org/10.26478/ja2021.9.14.8.
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The Efut culture, and by extension language, seems to have been mortally threatened after their speakers’ migration to Nigeria from Cameroun in the 16th Century. The linguistic situation resulting in language shift was especially exacerbated in the last seven decades, largely due to the dominant cultural influence of Efik, Ibibio and English. The most ostensive vestige of the language manifests in the Ekpe ‘Leopard’ secret society songs, rituals and proverbs (performed by, and intelligible mostly to octogenarians). The Efut language sociolinguistic status is between post moribund and dead stage(s). This paper attempts, therefore, to x-ray ways to revitalize and revive it. Two such revival strategies are the use of digital communication technology and Efut in Nollywood movies. Data for this work came mainly from songs, proverbs, interviews, wordlist and available historical literature. The prognosis for reviving Efut appears realistically poor, at present. However, with appropriate input and pragmatic will from all stakeholders, it would be hasty, uncharitable, to consign the language to irreversible extinction. This optimism is sustainable only if language engineers, policymakers and the Efut nation do not continue to sit on the fence.
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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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Omobowale, Ayokunle Olumuyiwa, Mofeyisara Oluwatoyin Omobowale, and Olugbenga Samuel Falase. "The context of children in Yoruba popular culture." Global Studies of Childhood 9, no. 1 (December 6, 2018): 18–28. http://dx.doi.org/10.1177/2043610618815381.
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The Yoruba of Southwestern Nigeria describes children as the heritage of the society because children occupy a special place in societal survival and continuity. Children are esteemed and appreciated. Thus, the embedded culture propagates the essentiality of children, the need for proper socialisation and internalisation to make a responsible being ( Omoluabi). Also, children are prioritised above material wealth, and the essentiality of child wellbeing and education is emphasised in aspects of popular culture such as oral poetry, proverbs, local songs and popular music among others. Using extant elements of Yoruba popular culture which have remained dominant, this article contextually examines the value of children among the Yoruba.
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Fatuase, Alfred Adeniyi, and Matthew Abua Ebim. "A Sociolinguistic Study of Proverbs Among the Yorubas in South Western Nigeria and Mbube People in South-South Nigeria." International Journal of Languages and Culture 2, no. 1 (June 5, 2022): 42–50. http://dx.doi.org/10.51483/ijlc.2.1.2022.42-50.
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Mtshiselwa, Ndikho. "TWO HUNDRED YEARS OF METHODISM! A BLACK THEOLOGICAL INQUIRY INTO THE HERITAGE OF METHODISM IN SOUTHERN AFRICA 1816-2016." Studia Historiae Ecclesiasticae 42, no. 3 (November 17, 2016): 102–20. http://dx.doi.org/10.25159/2412-4265/1248.
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A proverb of the Yoruba people of Nigeria says: ‘However far a stream flows, it never forgets its origin.’ The proverb gives credence to the epochal stories of the human race, and more importantly of the Methodist people in Southern Africa. This article evaluates the history of Methodist people in Southern Africa in the period 1816-2016 from a black theological perspective. First, the paper describes the black theological perspective from which the inquiry into the story of the Methodist Church of Southern Africa (MCSA) is approached, a perspective which is based on the philosophy of black consciousness, the black liberation theology and Methodist theology. Second, the article offers a black theological reflection on selected figures in the history of the MCSA. As a way of concluding, the article considers the prophetic implications of the heritage of Methodism in the MCSA for the Methodist people today.
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Dzekem, Ngeh Ernestilia. "Nso, Mbum and Iyamho Creative Imagination and Social Concerns: The Study of Proverbs." World Journal of Social Science Research 9, no. 3 (July 28, 2022): p25. http://dx.doi.org/10.22158/wjssr.v9n3p25.
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This study investigates the relevance of oral performance in addressing social concerns within the context of the three oral communities under study. It contends that the oral literature of the Nso and Mbum people of the North West region of Cameroon and Iyamho people of Edo state, Nigeria lodge cherished African values that are still significant to the people’s conception of development in this evolving society. Every community strives to reinforce positive values in order to enhance development. The paper considers the collection and documentation of proverbs that are on the lips of Nso, Mbum and Iyamho people relevant because this cultural heritage that habours their valuable mores, lores and customs are threatened by globalization. Many have thought that oral literature is outdated and that given its mode of transmission which is by word of mouth, it cannot address serious contemporary social issues. Through the participant observation method and interviews with members of the communities under study, the findings tentatively reveal that orature which generally consists of material that is several generations old and is transmitted orally contains local knowledge systems that can be useful in the discussion in addressing social concerns to enhance sustainable development within the various communities under reference. Considering the crucial position of context in oral literature, new historicism, interpretative cultural translation and pragmatic functionalism theories guided the analysis, and revealed, that since all successful development efforts begin with the right decision which is anchored on good human qualities and resources, the indigenous knowledge system expressed in Nso, Mbum and Iyamho proverbs can be exploited and applied alongside some innovative methods to foster development. The study therefore assumes that since sustainable development anchors on the quality of the mind, we need to conceive our projects locally and think globally.
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Ebenso, Bassey, Gbenga Adeyemi, Adegboyega O. Adegoke, and Nick Emmel. "Using indigenous proverbs to understand social knowledge and attitudes to leprosy among the Yoruba of southwest Nigeria." Journal of African Cultural Studies 24, no. 2 (December 2012): 208–22. http://dx.doi.org/10.1080/13696815.2012.704263.
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Ajila, C. O. "Hope Fostering Among the Yoruba Speaking People of Nigeria: The Use of Proverbs, Cognomen, Prayers and Names." Anthropologist 6, no. 2 (April 2004): 141–46. http://dx.doi.org/10.1080/09720073.2004.11890841.
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Rahayu, Mundi. "Women in Achebe’s Novel “Things Fall Apart”." Register Journal 3, no. 1 (July 1, 2016): 37. http://dx.doi.org/10.18326/rgt.v3i1.37-50.
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This paper explores the image of women in Chinua Achebe novel’s Things Fall Apart. As the prominent postcolonial writer, Achebe has a vivid expression describing the social cultural values of the Ibo community in Nigeria, Africa. Analysis of the novel is done through the perspective of postcolonial feminism. Postcolonial feminism finds the relation and intersection between Postcolonialism and feminism. This interplay is interesting to observe. The findings show that in traditional patriarchal culture as in the novel, women are portrayed happy, harmonious members of the community, even when they are repeatedly beaten and barren from any say in the communal decision-making process and constantly reviled in sayings and proverbs. However some other interesting findings are that the women also have big role in the belief system of the community, and in Achebe’s novel he made it an amusement, for example by punishing Okonkwo because of his beating to his wife in the sacred time. Keywords: Postcolonial Feminism; Traditional Patriarchal Culture; Community
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Afolayan, Michael O. "Ọmọ Tí A Kò Kọ́: Globalization and Cultural Education among New Generation Nigerian Yorùbá." Yoruba Studies Review 3, no. 1 (December 21, 2021): 1–15. http://dx.doi.org/10.32473/ysr.v3i1.129925.
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This essay critically explores the semantic, phonological and philosophical implications of the sound “kọ” (build) in the Yorùbá proverb ́ Ọmọ tí a kò kọ́ ni yóò gbé ilé tí a kọ́ tà (the child that is not taught will eventually sell the house that is built). I will read the concept behind the sound as a multi-layered, multi-semantic meta-philosophical building block which not only showcases a serious aspect of indigenous epistemology and serving as a note of caution on Yorùbá education and its sociology of filial responsibilities, but could also be deployed to interrogate the emerging youth culture of the new generation Nigerian Yorùbá in the age of globalization. The essay draws on the semantic and philosophical content of kọ́ to articulate the argument that investments on material possession are counterproductive and antithetic to investment on human capital, the epitome of which is investing on one’s child/ ren. The essay concludes that the spirituality and permanency of the kọ of the ́ child’s mind is diagonally opposed to the superficiality and transience of the kọ́ of the building, a mere structure with limited value.
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Lawuyi, Olatunde Bayo. "The Depersonalized as Vanishing Hero and Heroine in Yorùbá Moral Placards." Yoruba Studies Review 3, no. 1 (December 21, 2021): 1–19. http://dx.doi.org/10.32473/ysr.v3i1.129926.
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The paper critically examines the relationship between the idea of moral placards and the existence of Yorùbá heroes and heroines. It takes as its starting point the philosophical import of the Yoruba proverb. Ọjọ́ a bá kú là ń dère, èèyàn ò sunwọ̀n láàyè (It is on the day one dies that one becomes an idol; no one is appreciated when alive). The paper argues that in the imagination, reality, and social constructions of the Yorùbá, desirable existence would make the dead, and not a living person, a deity, hero or heroine. It further argues that because Yorùbá society permits the co-existence and co[1]extensiveness of individual and public moral placards which is not regarded as an entirely closed system, an otherwise depersonalized person can later become a hero/deity/heroine. Basically, therefore, public moral placard can be revised to accommodate new values, give rise to new class of people, and establish for them an enviable status. These arguments are then deployed to the understanding of the nature of heroes and heroines within the Nigerian post-independence polity.
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Okuyade, Ogaga. "Aesthetic Metamorphosis Oral Rhetoric in the Poetry of Tanure Ojaide." Matatu 40, no. 1 (December 1, 2012): 33–50. http://dx.doi.org/10.1163/18757421-040001003.
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The writer's imaginative craft is usually inspired and shaped by the environment s/he hails from. This in turn gives room for constant communication between the creative mind and the immediate physical social world; the environment becomes a determinant of the writer's experiences. The influence of the Urhobo oral tradition on the poetic corpus of Tanure Ojaide is remarkable. The poet's cultural background occupies a looming space in his choices of generic style. Close examination of Ojaide's poetry reveals the exploration and appropriation of the orature of the Urhobo people, which ranges from myth, folksongs, proverbs, riddles, indigenous rhythms to folktales. Ojaide deploys orature to criticize contemporary ills as well as to locate solutions for Nigeria's socio-economic problems. The aim of this essay is essentially to demonstrate that orality accounts for the distinctiveness of Ojaide's writing. Also interrogate is the mingling of the oral and written in Ojaide's art. This approach will, it is hoped, open up what has been a restricted economy, through the inscribing of orature as a cardinal and integral constituent of the poet's art.
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Dei, George J. Sefa. "African Indigenous Proverbs and the Institutional and Pedagogic Relevance for Youth Education: Lessons from Kiembu of Kenya and Igbo of Nigeria." Journal of Education and Training 1, no. 1 (December 9, 2013): 48. http://dx.doi.org/10.5296/jet.v1i1.4708.
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Aondofa Ikyer, Godwin, and Bassey U. Bassey. "The Oral Thing and its Digital Double in Contemporary Tiv Society: The step Forward of Ashi Waves F.M Radio, Katsina-Ala, Nigeria." Ahyu: A Journal of Language and Literature 2 (December 4, 2021): 72–85. http://dx.doi.org/10.56666/ahyu.v2i.69.
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Oral artistic expressions, in their various categories like myths, legends, riddles, proverbs, folktales etc however, seem to be disappearing in the wake of urban, cross-cultural hybridism, industrial modes of production, and the encroachments of scientific and technological scales of reference. The closely-knit oral society of the group is gradually fading away, as learning has become less restricted to the authority of memory to transmit from elders to the young ones. There temporary seems to be a ‘dead end’ to oral arts and cultures. The vibrancy of the oral artistic expressions, however, has emerged and morphed into new patterns in the new media thereby creating verdant fields and platforms for interrogating the African oral art and making meaning in the contemporary computer-mediated society. The oral thing has gained a digital double (specify what this means) in its multi-mediated orality in the electronic studios as they help shape arts and culture in Africa. This paper examines the synergy of oral artistic productions and the new media in Tiv society by exploring the implications in the ‘co-habitation’, and the vistas and potentialities of this digital double. The paper posits that the digital double, as facilitated by Ashi Waves F.M Radio, Benue State, Nigeria, points to the future of the oral artistic product and its cultural reconstruction, as postcolonial societies continue to embrace technological innovations creating their own stories.
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Oludare, Olupemi. "Street language in Dùndún Drum Language." African Music : Journal of the International Library of African Music 11, no. 3 (February 28, 2022): 33–54. http://dx.doi.org/10.21504/amj.v12i1.2429.
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Dùndún drum language is a practice of speech surrogacy employed by dùndún drummers in Yoruba culture. The dùndún drummers play sequences of melo-rhythmic patterns; a form of communication that employs musical and linguistic elements, comprehensible to listeners knowledgeable in the Yoruba language. Although these sequenced patterns are sourced from Yoruba everyday sentences and oral genres (proverbs, poetry, praise-chants, and idiomatic phrases), the drummers also embrace other social narratives. These include the popular linguistic expressions in public spaces referred to as “street language.” This is because the streets serve as spaces for social life, musical and cultural imaginaries, musical and language expressions, and identity. This street language, referred to as “ohùn ìgboro” in Yoruba, include slang (saje), slurs (òtè), neologies (ènà), satire (èfè), dance-drum patterns (àlùjó), and socio-political slogans (àtúnlò-èdè). This article explores the influence of street language on dùndún music. This article follows an ethnographic model, with an analysis of the content of the dùndún music and its associated texts. The article’s findings include the extent to which the two cultures have overlapped, and the various socio-cultural benefits of adopting the language of each other’s cultural practices. In the process, the article contributes to the debate on authenticity and social structure in Yoruba culture. The article emphasises the need for an integrated research approach of music and language and their interrelationship to street cultures in Nigeria.
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Bamigbowu, O. E., S. E. Meludu, E. C. Dioka, A. O. Adegoke, and B. O. Onyema-Iloh. "T149 Effect of depo provera on female hormones in child bearing aged women attending a tertiary hospital in southern Nigeria." Clinica Chimica Acta 530 (May 2022): S126. http://dx.doi.org/10.1016/j.cca.2022.04.628.
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Lombardo, Andrea Laura. "La heterogeneidad interlingüe en Half of a Yellow Sun de Chimamanda N. Adichie y su traducción al español." Moderna Språk 114, no. 1 (July 10, 2020): 160–88. http://dx.doi.org/10.58221/mosp.v114i1.7531.
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En este trabajo nos proponemos explorar las huellas de la heterogeneidad interlingüe (Spoturno, [2010] 2014) que surgen de la novela Half of a Yellow Sun (2006) de la escritora nigeriana Chimamanda N. Adichie (1977—). En este sentido, nuestro análisis intentará dar cuenta de las características híbridas, interlingües e interculturales (Ashcroft et al., [1989] 2002; Tymoczko, 1999) que se manifiestan en el texto original a partir de las marcas de la heterogeneidad como expresión de la estrategia enunciativa-discursiva del ethos del Autor (Amossy 1999, 2009) y de la operación de desterritorialización de la lengua (Deleuze y Guattari, [1975] 1978). A tal fin, el trabajo indaga acerca de la construcción de la heterogeneidad interlingüe (Spoturno, [2010] 2014) en el discurso original en lengua inglesa y en la versión española de la obra realizada por la traductora Laura Rins Calahorra (2014). Más específicamente, nos interesa establecer la naturaleza de la presencia discursiva del Traductor como estrategia textual (Hermans, 1996; Schiavi, 1996) en relación con la (re)configuración del ethos del Autor (Suchet, 2013; Spoturno, 2017). Finalmente, con el propósito de analizar la heterogeneidad interlingüe (principalmente en los casos de traducción yuxtapuesta, las glosas de especificación del sentido y en el uso de los proverbios) y evaluar la manera en que la Traductora traslada estas marcas de multilingüismo cultural al español, examinamos si las elecciones traductológicas de la Traductora tienden a la homogeneización o a la heterogeneidad del texto original (Berman, 1985; Bandia, 2006; Rodríguez Murphy, 2010).
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Meludu, S., O. Bamigbowu, E. Dioka, and C. Obi-Ezeani. "T146 Comparative study on the effect of Implanon, Jadelle and Depo-Provera on Apo A1 and Apo B concentrations on females attending a tertiary hospital in south-south Nigeria." Clinica Chimica Acta 530 (May 2022): S125. http://dx.doi.org/10.1016/j.cca.2022.04.625.
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Uroko, Favour C., and Success A. Nnadi. "‘You want to chill with the big boys’: Proverbs 21:4–7 and drug trafficking in Nigeria." Verbum et Ecclesia 43, no. 1 (October 18, 2022). http://dx.doi.org/10.4102/ve.v43i1.2555.
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Although progress has been made in the study of Proverbs 21:4–7, existing literature is yet to shift focus on the relevance of the pericope in examining the different aspects of drug trafficking by Nigerians. There is no month that passes without the news of a Nigerian caught in a national or international airport for one form of drug trafficking or another by the National Drug Law Enforcement Agency (NDLEA). These drugs include cocaine, tramadol and Indian hemp, among others. This has brought disgrace to those caught in the act, their families as well as Nigerian society. Those who were supposed to protect and fight against these drug traffickers have also involved themselves, as pastors and policemen have also been caught trafficking drugs. Proverbs 21:4–7 is a storehouse of moral instruction and has always been regarded as containing the concentrated deposit of ancient Israelite morality. It was written to sharpen an individual’s ability not to be crafty or cunning but to transform a person of evil devices into a person of discretion, turning craftiness into prudence. This study used literary analysis as its research method. There is a close relationship between Proverbs 21:4–7 and the activities of drug traffickers in Nigeria. The themes embedded in the pericope, such as contentment, righteousness, diligence, self-control and patience, are believed to speak anew to the increasing activities of drug traffickers in Nigeria.Intradisciplinary and/or interdisciplinary implications: Drug trafficking by Nigerians, nationally and internationally, has increased social crimes and Proverbs 21:4–7 provides new approach for solving this anomaly.
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UROKO, FAVOUR C. "Proverbs 28:20, 22 and Nigerian Youth’s Drive for Rapid Money." Scriptura 121, no. 1 (2022). http://dx.doi.org/10.7833/121-1-2061.
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While in the last decade the Nigerian youth quest for wealth has entered into the mainstream of Old Testament studies, Proverbs 28:20,22 have remained largely unexplored from this perspective. To address this omission, I intend to draw attention to the value of looking at the unbridled quest of Nigerian youth to get rich quickly through the lens of the pericope. Many investors fall prey to ponzi schemes, which are a type of investment scam. They are duped into believing that their money will return 100% in a short amount of time. Many ambitious investors have lost their money as a result of such schemes, which are unlawful and offer unrealistic profits. Proverbs 28:20,22 exist in a cultural context and communicate common values and beliefs in a community such as Nigeria. The rhetor encourages his audience to be faithful so that in the short and long run they will enjoy the needed blessings. This article explores the significance of using Proverbs 28:20,22 for interpreting youth participation in ponzi schemes. Furthermore, I demonstrated that greed and lack of patience are the remote causes of youth falling prey to ponzi schemes. The rhetoric analysis was used as the methodology due to the various rhetoric axioms that the rhetor employed in the pericope. It is believed that the pericope will speak anew to the youth quest for quick money. Keywords: Proverbs, Youth, Greed, Ponzi schemes, Old Testament