Academic literature on the topic 'Oyo (African people)'
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Journal articles on the topic "Oyo (African people)"
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Oladokun, A. Tajudeen, and N. B. Aderibigbe. "Spatio-Temporal Analysis of Noise in Selected Areas of Oyo Township." Kashere Journal of Education 2, no. 2 (March 14, 2022): 98–105. http://dx.doi.org/10.4314/kje.v2i2.12.
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Noise is an important environmental problem in major cities of tropical African countries with Nigeria not exempted. The study adopted a quantitative measurement of noise at selected sites having heterogeneous spatial characteristics. The data collected were analyzed using totals, means, t-test and a two-way ANOVA. The study showed that noise is a feedback mechanism stemming from myriads of urbanization and industrialization processes, poor urban planning, social functions, vehicular activities (hooting), household activities, hawking and other commercial activities of the recent times. The study also showed that noise level is functionally related to temporal and spatial characteristics of places. All these have resulted in vulnerability and exposure of the cities dwellers to noise related health impairment despite the presence of some health care centres. The immediate responses known to have followed excessive noise in these areas are hearing loss, sleeping disorder, annoyance, communication impairment, health related problems like cardiovascular diseases, temporary or permanent deafness and the likes. It is hereby recommended that adequate and timely environmental education be organized for people to have a change of attitude towards noise level reduction in particular and environmental pollution in general.
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Lovejoy, Henry B. "Mapping Uncertainty." Journal of Global Slavery 4, no. 2 (June 6, 2019): 127–61. http://dx.doi.org/10.1163/2405836x-00402002.
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Abstract This historical GIS experiment attempts to map the collapse of the kingdom of Oyo alongside the departure of slave ships from the Bight of Benin. The achievements and drawbacks of mapping Africa’s pre-colonial past require an overview of the sources and methods used to illustrate the dissolution and formation of inland places during an intense period of intra-African conflict. By collating geopolitical data, it is possible to represent on annual maps the likely origins and migrations of diverse groups of enslaved people who were involved in the warfare in the Bight of Benin hinterland between 1816 and 1836. During this period, an unknown number of captives were enslaved and forced into an internal slave trade, most especially into the Sokoto Caliphate, while over 75,000 individuals involuntarily boarded European slave ships leaving for Brazil, Cuba and, due to British abolition efforts, Sierra Leone.
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Aboelazm, Ingy. "Africanizing Greek Mythology: Femi Osofisan’s Retelling of Euripides’the Trojan Women." European Journal of Language and Literature 4, no. 1 (April 30, 2016): 87. http://dx.doi.org/10.26417/ejls.v4i1.p87-103.
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Nigerian writer Femi Osofisan’s new version of Euripides' The Trojan Women, is an African retelling of the Greek tragedy. In Women of Owu (2004), Osofisan relocates the action of Euripides' classical drama outside the walls of the defeated Kingdom of Owu in nineteenth century Yorubaland, what is now known as Nigeria. In a “Note on the Play’s Genesis”, Osofisan refers to the correspondences between the stories of Owu and Troy. He explains that Women of Owu deals with the Owu War, which started when the allied forces of the southern Yoruba kingdoms Ijebu and Ife, together with recruited mercenaries from Oyo, attacked Owu with the pretext of liberating the flourishing market of Apomu from Owu’s control. When asked to write an adaptation of Euripides’ tragedy, in the season of the Iraqi War, Osofisan thought of the tragic Owu War. The Owu War similarly started over a woman, when Iyunloye, the favourite wife of Ife’s leader Okunade, was captured and given as a wife to one of Owu’s princes. Like Troy, Owu did not surrender easily, for it lasted out a seven-year siege until its defeat. Moreover, the fate of the people of Owu at the hands of the allied forces is similar to that of the people of Troy at the hands of the Greeks: the males were slaughtered and the women enslaved. The play sheds light on the aftermath experiences of war, the defeat and the accompanied agony of the survivors, namely the women of Owu. The aim of this study is to emphasize the play’s similarities to as well as shed light on its differences from the classical Greek text, since the understanding of Osofisan’s African play ought to be informed by the Euripidean source text.
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Asiyanbola, Raimi Abidemi. "Geospatial literacy in Africa-Nigeria." Proceedings of the ICA 2 (July 10, 2019): 1–7. http://dx.doi.org/10.5194/ica-proc-2-5-2019.
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<p><strong>Abstract.</strong> Literature reveals that geography has always been a critical type of information that humans – in fact all animals – collect, organize, and use, and that place-based information is vital to survival on our planet. Geographic literacy is defined as the ability to apply geographic skills and understanding in personal and civic lives. The growing interest has been sparked by an understanding of the role that spatial literacy plays in implementation of geospatial technologies such as computer, cell phone, internet, geographic information systems (GIS), remote sensing, and global positioning systems (GPS). These technologies are fundamentally changing how we see the world and interact with it. This paper examines geospatial literacy, with reference to people’s awareness and use of geospatial literacy aid technologies in Ibadan metropolitan area, Nigeria. The research questions that the paper addresses include the following: How are people’s knowledge of computer, cell phone and internet? How are people’s awareness of geospatial literacy aid technologies? How are people using geospatial literacy aid technologies? Are people interested in learning more on how to use geospatial literacy aid technologies? What are the challenges confronting the people? The data used in the paper was from administration of 152 questionnaires to civil servants in five local governments in Ibadan metropolitan area and at the Oyo State Government Secretariat in Ibadan, Oyo State, Nigeria between February and August, 2017. Descriptive statistics are used to analyse the data. Policy implications of the findings towards improving human capacity building in geospatial literacy aid technologies were discussed in the paper.</p>
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Eltis, David. "Welfare Trends among the Yoruba in the Early Nineteenth Century: The Anthropometric Evidence." Journal of Economic History 50, no. 3 (September 1990): 521–40. http://dx.doi.org/10.1017/s0022050700037141.
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Analysis indicates that the Yoruba were taller than other West African peoples in the early nineteenth century. Disease, workloads, and environmental or genetic factors explain little of this differential. Rather, it appears due to a superior nutritional status made possible by Yoruba social structures, in particular, Yoruba towns. Yoruba stature declined both absolutely and relatively over the forty years corresponding to the collapse of the Oyo Empire. Regression analysis suggests a systematic relationship between these two events.
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Banwo, Adeyinka O. "The African Clergy and Historical Reconstruction: The Very Reverend J.B. Olafimihan's Iwe Itan Ofa." History in Africa 28 (2001): 1–13. http://dx.doi.org/10.2307/3172204.
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One of the foremost achievements of missionary enterprise in the African region was the training of individuals, particularly clergymen, who came to play pioneering roles in the documentation of the history of their peoples. One of the reasons usually advanced by such chroniclers for taking part in this tedious attempts at historical reconstruction, is basically, to safeguard the history of their people and most especially, the need to prevent their history from being distorted, forgotten or sent into some oblivion. Examples of clergymen or missionary influenced personalities who have performed such tasks in Nigeria include Reverend Samuel Johnson, on the history of the Yoruba, J.D. Egharevba on the history of Benin, and Reverend Samuel Ojo, on the history of Ilorin and Shaki.These chronicles have their limitations. The writers often serve as public image launderers for the people they write about. As a result, a lot of bias and subjectivism is embellished in what they attempt to project. Historical facts are distorted in this process. The lack of the chroniclers' basic methods of historical research is also evident in their narrative method of historical writing. This approach does not provide any opportunity for proper historical analysis. In spite of the limitations of these chronicles, they have served as very useful sources of primary information for contemporary historians. More importantly, their writings have been able to create a sense of identity and cultural awareness among their intended audience. In other words they have sometimes proved more relevant and acceptable to the intended audience even more than the works of contemporary historians.2 It is with this hindsight that we examine Iwe Itan Ofa by The Very Reverend J.B. Olafimihan.
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Asiyanbola, R. A. "AN EXPLORATORY STUDY OF CIVIL SERVANTS SPATIAL THINKING, AWARENESS AND USE OF MAPS IN AFRICA-NIGERIA." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-3 (April 30, 2018): 53–56. http://dx.doi.org/10.5194/isprs-archives-xlii-3-53-2018.
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The paper is an exploratory study of spatial thinking, awareness and use of maps among civil servants in Nigeria with a view towards enhancing capacity building in the development and use of global mapping and geospatial information technologies products and services. The data used in the paper was from administration of 152 questionnaires to civil servants in Ibadan, Oyo State, Nigeria between February and August, 2017. Descriptive statistics were used to analyse the data. The study shows among others that majority of the civil servants had situations in their daily lives or specialty that require spatial thinking; the three top situations in their daily lives or specialty that require spatial thinking were identification of places, wayfinding and walking; majority of them asked from people information about location, direction, distances and other needed information about places they do not know; majority of them were aware of maps; majority of them could read maps; majority of them had interest to learn more how to read maps and were willing to pay for the training.
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Wahab, E. O., S. O. Odunsi, and O. E. Ajiboye. "Causes and Consequences of Rapid Erosion of Cultural Values in a Traditional African Society." Journal of Anthropology 2012 (July 5, 2012): 1–7. http://dx.doi.org/10.1155/2012/327061.
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The culture of a people is their identity as it affords them due recognition. This paper therefore is aimed at examining the causes and consequences of rapid erosion of cultural values in nigeria. Social change theory was used in this paper. This study was carried out in ado-odo/ota lga, with a sample size of 203. Simple statistics like frequency distribution, percentile were used. Chi-square statistics was used in testing the hypotheses. The study found out that there is a positive relationship between social forces such as colonialism, westernization and erosion of cultural values. Also, it was found that there is a positive relationship between the local family structure and the foreign culture. The study concludes that forceful imposition of foreign culture should be discouraged.
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Gray, William Keith, Stella-Maria Paddick, Adesola Ogunniyi, Olaide Olakehinde, Catherine Dotchin, John Kissima, Sarah Urasa, et al. "Population normative data for three cognitive screening tools for older adults in sub-Saharan Africa." Dementia & Neuropsychologia 15, no. 3 (September 2021): 339–49. http://dx.doi.org/10.1590/1980-57642021dn15-030005.
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ABSTRACT In sub-Saharan Africa (SSA),cognitive screening is complicated by both cultural and educational factors, and the existing normative values may not be applicable. The Identification of Dementia in Elderly Africans (IDEA) cognitive screen is a low-literacy measure with good diagnostic accuracy for dementia. Objective: The aim of this study is to report normative values for IDEA and other simple measures [i.e., categorical verbal fluency, the Consortium to Establish a Registry for Alzheimer’s Disease (CERAD) 10-word list] in representative community-dwelling older adults in SSA. Methods: Individuals aged ≥60 years resident in 12 representative villages in Kilimanjaro, Tanzania and individuals aged ≥65 years resident within three communities in Akinyele Local Government Area, Oyo State, Nigeria underwent cognitive screening. The normative data were generated by the categories of age, sex, and education. Results: A total of 3,011 people in Tanzania (i.e., 57.3% females and 26.4% uneducated) and 1,117 in Nigeria (i.e., 60.3% females and 64.5% uneducated) were screened. Individuals with higher age, lower education, and female gender obtained lower scores. The 50th decile values for IDEA were 13 (60–64 years) vs. 8/9 (above 85 years), 10–11 uneducated vs. 13 primary educated, and 11/12 in females vs. 13 in males. The normative values for 10-word list delayed recall and categorical verbal fluency varied with education [i.e., delayed recall mean 2.8 [standard deviation (SD) 1.7] uneducated vs. 4.2 (SD 1.2) secondary educated; verbal fluency mean 9.2 (SD 4.8) uneducated vs. 12.2 (SD 4.3) secondary educated], substantially lower than published high-income country values. Conclusions: The cut-off values for commonly used cognitive screening items should be adjusted to suit local normative values, particularly where there are lower levels of education.
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KOUSSOUHON, Léonard, and Fortuné AGBACHI. "Ambivalent Gender Identities in Contemporary African Literature: A Butlerian Perspective." Journal for the Study of English Linguistics 4, no. 1 (June 6, 2016): 81. http://dx.doi.org/10.5296/jsel.v4i1.9558.
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<p>This paper is an attempt to examine the way male and female participants perform gender in 03 novels, <em>Everything Good Will Come</em> (2006), <em>Swallow</em> (2010) and <em>A Bit of Difference</em> (2013), by a contemporary Nigerian writer called Sefi Atta. The study draws on Gender Performative Theory as developed by the feminist Butler (1990/1999). This theory considers gender identities as being socially constructed. The study highlights the multiple ways in which male and female participants perform gender according to established social norms in the selected novels. Regarding the existing social norms in Nigeria, the findings by scholars like Fakeye, George and Owoyemi (2012), Mejiuni and Awolowo (2006), Bourey et al (2012), Gbadebo, Kehinde and Adedeji (2012), Okunola and Ojo (2012) exude that men are traditionally portrayed as career people, assertive, powerful and active, independent and violent while women are stereotypically depicted as housewives, submissive, powerless and passive, dependent and non-violent (or victims). Based on the above dichotomies between men and women, the study unveils the ideology that underpins gender performances in the novels.</p>
Dissertations / Theses on the topic "Oyo (African people)"
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Onyile, Onyile Bassey. "Ekpu Oro the spirits of the living dead as an expression of Oron world view, 1894-1940 /." Diss., Online access via UMI:, 2005.
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Aleru, Jonathan Oluyori. Old Oyo and the hinterland: History and culture in northern Yorubaland, Nigeria. Ibadan, Nigeria: Textflow, 2006.
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Adedayo, Festus, writer of introduction, ed. Amazing Grace: The autobiography of Christopher Adebyao Alao-Akala. Ibadan: Noirledge Publishing, 2020.
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Ọjẹlabi, O. Ọ. Ọyọ: The pace-setter : a ji ṣe bi Ọyọ. Akunlemu, Oyo: Immaculate-City Publishers, 2007.
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Sex and the empire that is no more: Gender and the politics of metaphor in Oyo Yoruba religion. Minneapolis: University of Minnesota Press, 1994.
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Matory, James Lorand. Sex and the empire that is no more: Gender and the politics of metaphor in Oyo Yoruba religion. New York: Berghahn Books, 2004.
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Feyisike, Esther. The history of Christianity in Oyo State of Nigeria: Its influence on Yoruba culture. Orogun Ibadan, Nigeria: Freeman Productions, 2000.
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Akinlawon, Kayode. Ile-Ife and Modakeke relations: Overviews and suggestions. Nigeria: Ruffy-Olu International Agencies & K. Akinlawon, 1996.
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Lamidi, Olayiwola. Alaafin, symbol of pride, truth, and courage. Ibadan [Nigeria]: Mike Joe Printers, 1998.
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Hebblethwaite, Benjamin. "Chains and Rainbows Over the Atlantic." In A Transatlantic History of Haitian Vodou, 232–40. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496835604.003.0006.
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Royalist Christians and royalist Vodunist counterparts led enslaver classes. The king of Dahomey’s grandiosity and royal religion that included mass human sacrifices to dead kings, were sharply distinct from the spirit-based traditions of the people he and his armies enslaved. Captured in raids, convicted of crimes, debts or adultery, multitudes were adjudicated for sale. Dahomey, Allada, and Hueda raided neighbours who in turn raided them. Centuries of raiding between Dahomey and Oyo kingdoms are reflected in Haitian Vodou’s complex layers. This book explores Africa and Haiti as distinct worlds in a dialectical historical relationship. Reading for the transatlantic history of Haitian Vodou recovers Africa’s impact on Haiti and Haiti’s significance for understanding Africa’s past and present. Breaking with the compartmentalization that splits Haitian from African studies, and from the dominant “post-disembarkation” orientation to Haitian history, the dialectical, hermeneutical and transatlantic approaches seek new understandings of Haitian Vodou.
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Nwoye, Augustine. "African Psychology and Archaeology." In African Psychology, 69–90. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190932497.003.0003.
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Chapter 3 highlights by means of archival data the negative images of Africa and Africans found scattered in the literature of colonial psychiatry. The chapter draws on archaeological evidence from Thurstan Shaw’s finds at Igbo-Ukwu, Nigeria, to challenge the unfounded disparaging portraits of Africans and their cultures advanced by so-called professional scientists in the field of psychiatry, the aim of which was to poison the world’s opinion against Africa and its peoples. Drawing again from Shaw’s data and other confirmatory evidence found in other parts of Africa, such as the artistic style of uShaka Marine Resort in Durban, South Africa, the chapter demonstrates that African peoples are one and share a holistic, sociocentric, interdependent ontology; a curvilinear worldview; and a great civilization from the past. The chapter illustrates that African archaeology is a key intellectual tradition for the scientific study of African psychology.
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Rotberg, Robert I. "Africa The Diverse." In Things Come Together, 1–31. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942540.003.0001.
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Africa is becoming the second most populous continent and several of Africa’s countries the most populous on the planet, after India and China. This surge of people will explode Africa’s cities, cause a massive youth bulge, and demand that African countries attract investors, create jobs, and cope with the social consequences of a median age under thirty. Meanwhile, Islam will spread and so will Pentecostal Christian sects. Inter-religious, inter-ethnic, and anomic conflicts will arise amid the spread of climate change effects such as drought, floods, and rising coastal waters. Africans will need to be resilient in the face of natural as well as demographic challenges.
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Withun, David. "Anti-Racist Metamorphoses in Du Bois’s Classical References." In Co-workers in the Kingdom of Culture, 127–62. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197579589.003.0005.
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W. E. B. Du Bois’s increasing engagement with the ancient history of Africa and Africans in the classical world exemplifies a series of reversals of accepted interpretations. In addition to alluding to this history in his novels and essays, Du Bois published several monographs discussing Africa’s history. In these and other works, Du Bois uses the ancient history of Africa in relation to the classical history of the Mediterranean world to advance his argument for the intellectual and cultural equality of African people with Europeans. By positioning the classical period as a time before racism, by calling attention to the presence of Black people in Antiquity, and by subverting traditional interpretations of classical myths and ideas, Du Bois metamorphosed claims of white superiority that drew on the heritage of classical Greece and Rome into arguments against modern racism.
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Ellis, Stephen, Solofo Randrianja, and Jean-François Bayart. "South Africa and the Decolonization of the Mind." In Charlatans, Spirits and Rebels in Africa, edited by Tim Kelsall, 523–38. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197661611.003.0021.
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Abstract This chapter provides a description of some of the challenges facing South Africa in the early decades of the twenty-first century, arguing that Bishop Desmond Tutu's vision of a "Rainbow Nation" has largely failed to materialize. One of the reasons is that South Africa's problems are deeply rooted in its social, economic and political history, such that a mere transfer of political rule was never going to be sufficient to solve them. This fact directs our attention to some of the limitations of African nationalism and the extravagant hopes it aroused. The way forward requires a "decolonization of the minds" of both Africans and Europeans. Africans must, as have some other non-European peoples, take responsibility for their own history, including that of colonialism, neither seeking to revive a mythical African "authenticity," nor playing the role of perennial victims of Western machinations. At the same time, Europeans must rid themselves of the delusion that their continent has some special place in history, that development consists in shepherding other countries past already-achieved Western milestones, or that Africa has nothing from which Europeans themselves can learn.
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LeFanu, Sarah. "Mary Kingsley 1896–1899." In Something of Themselves, 109–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501443.003.0006.
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This chapter explores how Mary Kingsley believed the British merchants and traders in West Africa were better placed than missionaries or colonial officials to understand West African beliefs, laws and social practices; she supported the liquor trade. It looks at her two major books, Travels in West Africa and West African Studies, analyzing Kingsley’s literary style and the challenges her observations and arguments posed to the British colonial authorities and the Colonial Secretary Joseph Chamberlain. In this chapter we see the emergence of Kingsley as a political campaigner for the rights of Africans, as she campaigns against the Hut Tax that was imposed on the people of Sierra Leone in 1898. The South African War offered her an excuse to leave England and return to the Africa she loved.
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Goldstone, Richard. "The ICC and Africa." In The President on Trial, 400–405. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198858621.003.0043.
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This chapter assesses Africa’s relationship to international justice via its fraught contestation of the International Criminal Court (ICC). The relationship between Africa and the ICC is a complex and complicated one. There is a tension between the strong desire of most African states and their people to bring justice to the victims of war crimes and the perceived bias against Africa arising from the fact that all but one of the eleven situations before the ICC relate to African states. The problem is exacerbated by the failure of the Security Council to refer to the ICC egregious cases of war crimes committed on other continents and particularly in Sri Lanka and Syria. The chapter then looks at the politics of the relationship between the ICC and Africa and how the optics have changed during the first fifteen years of the active life of the ICC. It also considers the future of the ICC in Africa and highlights the importance of positive complementarity.
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Withun, David. "The History of the “Darker Peoples” of the World." In Co-workers in the Kingdom of Culture, 163–201. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197579589.003.0006.
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As W. E. B. Du Bois’s knowledge of the history of Africa increased, his engagement with the history of Africa shifted to an appreciation of African history on its own terms rather than merely in relation to the history of the classical civilizations of the ancient Mediterranean. Du Bois’s turn toward cosmopolitanism represents a turning point in the history of African American engagement with the classics. With Du Bois, African American thinkers began to turn away from a focus on the knowledge of Latin and Greek languages and literatures as well as attempts to associate modern African Americans with ancient Nilotic civilizations as a means of race vindication. Instead, Du Bois now turned toward a greater focus on the history of non-European peoples. In so doing, Du Bois presents these non-European civilizations as worthy of appreciation, thereby undermining ideas of racial inferiority.
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Nwoye, Augustine. "Introduction." In African Psychology, 3–34. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190932497.003.0001.
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This chapter rejects Western knowledge hegemony as reflected in the tendency of mainstream Eurocentric psychology to operate as a universal psychology that can speak for all persons. The basic argument of the chapter is that it is not possible for mainstream Western psychology operating from its own limited Cartesian standpoint to generate a psychological knowledge system that could adequately and effectively reflect the holistic psychology of pre- and postcolonial Africans. The chapter highlights the fundamental limitations of mainstream Western psychology and illustrates its basic insufficiency to play this role for the people of Africa. Drawing from the important writings of four prominent authors on the partiality of human knowledge, the chapter proposes the emergence of the Madiban tradition and a decolonized, postcolonial discipline of African psychology through which African scholars can have their own voice for doing meaningful and holistic study of the psychology of Africans from an Africentric paradigm.
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Kaplan, Lindsay. "Cain, Ham, and Ishmael." In Figuring Racism in Medieval Christianity, 135–66. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190678241.003.0006.
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This chapter tracks how figures of Jewish hereditary inferiority translate to Muslims and Africans. The canon law formulation of Jews as enemies of Christendom, punished with enslavement, influences attitudes toward other infidels. The figure of Ishmael facilitates this connection, since he represents both Jews and Muslims. Anachronistically, popes and canonists begin describing Muslims as cursed with perpetual servitude for the crime of deicide, thus subjecting them to the same rationale that secured Jewish subordination to Christians. Crusader logic provides the legal justification for the European expansion into Africa, which begins in North African territory frequently associated with Islam. The language of papal bulls transfers the figural concept of hereditary inferiority through the inclusion of the term “perpetual servitude” in edicts that not only authorize the Iberian appropriation of African lands, but also license the trade in enslaved peoples by representing Africans as already inferior enemies of Christendom.
Conference papers on the topic "Oyo (African people)"
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Perumal, Juliet, and Andrea Dawson. "Racial Dynamics at an Independent South African Educational Institution." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002671.
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Historically, education in South Africa has been beset by inequality. Over the last few decades, however, the landscape of South African government schooling has evolved considerably since its distinctive, racially-defined origins. This is largely due to reforms in the education sector, which played a key role in attempting to redress the injustices of the Apartheid system. Since its inception in 1929, the Independent Schools Association of Southern Africa (ISASA) has envisioned a value-based and quality education for all learners, irrespective of race, creed or culture. Thus, the media exposure in 2020, which revealed the prevalence of racist practices in approximately 26 prominent independent schools in South Africa was startling, as these discriminatory acts contradicted the vision of ISASA. One such school, which came into the spotlight was Excel College* (pseudonym), an independent school in Gauteng Province, South Africa. In response to the accusations, the school management launched an immediate investigation to address the allegations of racial discrimination against its students of colour. A whole-school Racial Intervention Programme (referred to as RDI – Respect, Diversity and Inclusivity) was designed and implemented early in 2021. This qualitative study, which comprised eight student leaders, sought to investigate how these student leaders experienced the intervention programme. The study sought to explore student leaders’ perceptions of the rationale behind the implementation of the Racial Intervention Programme (RIP), and of the racial climate in their school, and how they felt about the allegations of racism levelled against their school. The study further sought to investigate the extent to which student leaders felt their experience of the RIP had sensitised them to the need to promote racial inclusivity in their school. Data for the study were collected by conducting individual, online semi-structured interviews, using participants’ diaries, and holding a Focus Group session. The study drew on the tenets of the Critical Race Theory (De La Garza & Ono, 2016; Delgado & Stefançic, 2000; Dixon & Rousseau, 2006; Gillborn, 2015) and Paulo Freire’s conception of Critical Consciousness (1970). Proponents of the Critical Race Theory argue that race is neither a naturally nor biologically grounded feature of human beings; but rather, a socially constructed and culturally invented category that is used to oppress and exploit people of colour. Freire’s Critical Consciousness involves identifying contradictions in the experiences of others, through dialogue to contribute to change. The study confirmed that there were allegations of racism at the school, and that many of the students had been victims of – or had witnessed – an act of racial discrimination. Despite overwhelming support for RIP, the initiative was criticised for moving slowly, being teacher-centric and syllabus-driven; and that initially, it did not appreciate students’ contribution. However, during the seven weeks of the programme (which this study reports on), participants reported grasping the purpose of the programme – which was to encourage courageous conversations about inclusion, exclusion, racism and diversity.