Search Results (18)

There is an ongoing global call for culturally responsive pedagogy that helps promote inclusivity in education. Yet, indigenous languages and literature are heavily marginalized in Nigeria’s Western education system. For instance, many students have poor learning outcomes in Yorùbá orature due to the negative effects of Westernization and the overdominance of the English language. Therefore, this study aimed to design and test the effects of a resource-person-mediated instruction as a form of culturally responsive education on junior secondary students’ learning outcomes in Yorùbá orature. This research used a mixed-method (QUAN + qual) research design, with a pre-test–post-test one group quasi-experimental research design and focused group discussion (FGD) with participating students. This study found a significant difference in students’ pre-test and post-test measures in the knowledge of Yorùbá orature, attitude to Yorùbá orature, and motivation for Yorùbá orature. The prevailing themes from students’ FGD were that the use of resource-person mediated instruction promoted active instructional engagement, cultural motivation, and socio-cultural competence. This article concludes that intervention through resource-person mediated instruction is a culturally responsive education capable of making students culturally competent and socially relevant. Yorùbá language teachers should adopt this instruction to improve their students’ learning outcomes in Yorùbá orature. Full article

The S$\grave{ọ}$r$\grave{ọ}$-Sókè movement, sparked by Nigeria’s 2020 #EndSARS protests, represents a pivotal stand against systemic injustice, with its Yoruba rallying cry “S$\grave{ọ}$r$\grave{ọ}$-sókè” (“Speak Up” or “Speak Louder”) capturing the collective demand to end police brutality, notably, by the Special Anti-Robbery Squad (SARS). This study employs Digital Artivism as its theoretical lens to investigate the fusion of art and activism within the movement, analyzing how creative and performative expressions amplified its message and mobilized diverse populations. Applying Feldman’s Model of Art Criticism, it dissects the theatrical elements of selected protest artworks, revealing their role in inciting resistance and fostering solidarity in the pursuit of justice. By situating S$\grave{ọ}$r$\grave{ọ}$-Sókè within global discourses on art and social justice, this research underscores its significance as a model of artivism’s power to challenge oppressive systems and inspire collective action. The critique of these artworks illustrates their lasting influence on Nigeria’s socio-political landscape and their resonance with worldwide struggles against systemic violence and inequality. Highlighting the transformative potential of theatrical activism, this study advances understanding of how digital artivism can unite voices, elevate causes, and drive societal change. Full article

We study the performance of large language models (LLMs) in natural language understanding and natural language reasoning tasks in a low-resourced-language (LRL) setting. Using Yorùbá, an LRL, we curated a set of numerical probes with minimal contamination. The probes comprise three sets of questions—the first covers basic arithmetic, the second covers date and time (calendar system), and the last focuses on numerals and counting systems. Assessed in a zero-shot setup, three LLMs (ChatGPT, Gemini, and PaLM) were evaluated based on several metrics. The best-performing model, ChatGPT, generated some correct answers, showing logical steps in attaining the answers in Yorùbá (with an accuracy of 56% in set one, and 44% in set two). The second-best model (with an accuracy of 56% in set one, and 32% in set two) is Gemini. PaLM (with an accuracy of 16% in set one, and 8% in set two) showed the answers without logic. The three models performed poorly on the Yorùbá numerals question set (ChatGPT scored 8%, and Gemini and PaLM each had 0% accuracy). The study also revealed that there is significant room for improvement in the state of the art of LLMs when it comes to Yorùbá numerals. Full article

This article presents an introductory historical, sociolinguistic, and ethnographic study of “Wazobia gospel music”, a twenty-first-century Nigerian congregational musical genre. The term ‘Wazobia’ signifies a fusion of the three regionally recognized local languages in Nigeria: Wa (Yorùbá), Zo (Hausa), and Bia (Igbo)—words that mean ‘come’ in the respective languages. In the Nigerian context, the Wazobia concept could also symbolize the inclusion of more than one ethnicity or language. By dissecting three multilingual Nigerian congregational songs, I unveil the diverse perceptions of Wazobia gospel music and the associations of the musical genre in line with the influencing agencies, text, and performance practices. Furthermore, I provide a detailed description and analysis of the textual and sonic contents of Wazobia gospel music, emphasizing its roles, meanings, and functions in the Lagos congregations context. I argue that Wazobia gospel music—multilingual singing in Nigerian churches—embodies multilayered roles in negotiating identity and creating hospitality. The complexity of studying congregational singing in cosmopolitan cities (like Lagos, Nigeria) due to multiple ethnolinguistic and musical expressions within local and transnational links is also addressed. To tackle this complexity, this article adopts an interdisciplinary approach, combining historical research, oral history, and hybrid ethnography. This approach ensures a thorough and in-depth understanding of Wazobia gospel music, a topic of significant importance in the study of Nigerian music, linguistics, and cultural studies. By employing frameworks of musical localization and signification, I incorporate the results of my ethnographic studies of three Protestant churches in Lagos, Nigeria, to illustrate Wazobia gospel music’s continued importance. The article conceptualizes multilingual singing and offers fresh perspectives on studying Nigerian Christian congregational music in the twenty-first century. Full article

Literature on African urbanism has generally lacked insight into the significant roles of hunters and fishers as city founders. This has resulted in a knowledge gap regarding the cultural foundation of the cities that could enhance policy frameworks for sustainable urban governance. This article examines corollaries related to the complementarities of hunting and urbanism with case studies from the ethno-linguistic Yoruba region in southwestern Nigeria. Through qualitative methodologies involving ethnography and the (oral) history of landscapes of hunting from the pre-colonial and (British) colonial periods, as well as tracing the current cultural significance of hunting in selected Yoruba cities, the article reveals data that identify hunters and fishers as city founders. It shows that hunting, as a lived heritage, continues to be interlaced with cultural urban practices and Yoruba cosmology and that within this cultural imagery and belief, hunters remain key actors in nature conservation, contributing to socio-cultural capital, economic sustainability, and urban security structures. The article concludes with recommendations for strategies to reconnect with these value systems in rapidly westernizing urban Africa. These reconnections include the re-sacralization of desacralized landscapes of hunting, revival of cultural ideologies, decolonization from occidental conceptions, and re-definition of urbanism and place-making in light of African perspectives despite globalization. In doing so, the article contributes to a deeper understanding of the interconnections between the environmental and societal components of sustainability theory, agenda, and practice in urban contexts; underscores the societal value of lived heritage, cultural heritage, and cultural capital within the growing literature on urban social sustainability; and sheds more light on southern geographies within the social sustainability discourse, a field of study that still disproportionately reflects the global northwest. Full article

Street children who are forced onto the streets due to oppressive experiences use a variety of strategies, including nicknaming, to cope with street adversities. Previous studies have not adequately considered street children’s nicknames as resilience enablers. This study fills this gap by unpacking identity frames in street children’s nicknames as resilience enablers in southwestern Nigeria. Using the unstructured interview method, 65 nicknames of street children in the six southwestern states of Nigeria were sampled and subjected to discourse analysis with insights from social identity theory and the concept of frames. Findings reveal that the sampled names manifest Yorùbá and English with five syntactic patterns. Yorùbá nicknames are characterised by animal metaphors, food/body-parts/virtue-related terms, while the English forms indicate force, weather, and political-related terms, with meanings oriented to street culture. The nicknames configure the identity frames associated with ingroup norms and attributes of self-enhancement. Given the complexity of street life, the children adopt nicknames for discursive functions such as evasive mechanisms, reinforcement of an ingroup affiliation, group management, and bestowal of preferences. This study concludes that full-time street children in southwestern Nigeria use nicknames as adaptations to street culture, routine communication, and psychological strength boosters to withstand the adversities of street culture. Full article

Introduction: Africa faces immense food and health insecurity challenges, a problem partly attributed to food loss and waste during postharvest handling and distribution. In the context of research to meet the sustainable development goals, this project specifically addressed the postharvest loss of the ripe indigenous eggplant (Solanum anguivi lam) fruit called “Igba Yinrin” by Yoruba in South-West Nigeria, which is usually discarded in farms. The study was carried out on ripe and unripe fruits to better understand their value by comparing their effects in diabetes treatment. Methods: The study sought to assess the effects of a diet including ripe or unripe mature eggplant fruits in the sucrose-induced diabetic-like fruit fly. Bioactive compounds were identified and quantified with HPLC–UV, while the antioxidant vitamin (A, C, E), carotenoid, and mineral (Na, K, Ca, Mg, Fe, P, and Zn) content was analyzed in the fruits. Extracts were used to investigate their in vitro anti-inflammatory properties on cyclooxygenases (COX 1 and 2), 5-lipoxygenase (5-LOX), and anti-diabetes enzymes [α-amylase and α-glucosidase], while extract-supplemented diets (0.25–1% concentration) were fed to the fruit flies for 14 days. Results: Interestingly, the results showed that the ripe fruits had a significantly (p < 0.05) higher total phenol and flavonoid content, as well as a higher content of vitamins, carotenoids, and minerals, than the unripe fruits. The in vivo activities of antioxidant enzymes [superoxide dismutase (SOD), catalase (CAT), and glutathione transferase (GST)] and the total thiol level increased, while the blood glucose, reactive oxygen species (ROS), and malondialdehyde (MDA) levels decreased in Drosophila melanogaster (fruit fly). An in silico docking analysis showed strong binding affinity of the above-mentioned enzymes under investigation with the ligands hesperidin, naringin, and myricetin, which are bioactive compounds contained in the examined extracts. Conclusions: There was no significant difference in the biological effects of the ripe and unripe fruit extracts on inflammatory and anti-diabetes enzyme activities, which means that the ripe fruit, usually discarded, could serve as a sustainable alternative source of food nutrients. Full article

African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations. Full article

Recent scholarship on Yorùbá theology that has tried to model it after the Abrahamic monotheisms as the distinction between Ọ̀run rere (Heaven) and Ọ̀run àpáàdì (Hell) is now replete but has not, before now, commanded critical scrutiny. Specifically, the works of Ogunnade, Odebolu, Shittu and Odeyemi have argued for a Yorùbá notion of Hell even when there is no evidence for such in the theology and traditional practices of the peoples. The aim of this research, then, is to correct this unreliable and uncharitable misrepresentation of Yorùbá theology. To achieve this aim, this research employs the Kawaida methodology, which thrives on reason and tradition. In reinforcing its stance, this study relies on the sacred ritual archive of the Yorùbá, which is the Ifá corpus, to establish the absence of any form of Ọ̀run àpáàdì, as a place of eternal anguish and suffering for evil doers among the Yorùbá. Full article

We argue that Christ Apostolic Church leaders used doctrines and rituals to exclude women from full participation in prayer mountain experience in the Yorùbá cities of southwestern Nigeria. We examine the underlying doctrinal reasons behind this practice. We analyze how ritual performance alters the status of participants on the prayer mountain. Finally, we address the question of any antecedent in the Christ Apostolic Church’s doctrine regarding the exclusion of women on the prayer mountain rituals. The field works that form the basis of this study took place between October 2011 and January 2015. We used participant-observation and oral interview methods on selected mountains in Southwestern Nigeria. We conclude that the leadership of Christ Apostolic Church must reexamine their doctrines to eliminate practices that exclude women from full and active participation in religious experience. Full article

I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the realm of Biblical texts, while Aramaic/Yiddish lexemes had everyday references. Therefore, the act of translation connected the two realms or domains. The Lucumí (Santería) Afro-Cuban religion is a syncretic tradition combining Roman Catholicism with the Ifá tradition, which does not have a corpus of written sacred texts, however, it has its sacred language, the Lucumí (Anagó) language related to the Yoruba language of West Africa. While the Spanish-Lucumí bilingualism plays an important role in Santería rituals, the mechanisms of reference are very different from those of the Hebrew-Yiddish bilingualism in Judaism. In Santería, divinations about the meaning of Lucumí words play a role similar to the translations from Hebrew in Judaism. I further discuss the role of ritual dances in Santería for the transition from the sacred to the secular domain and a function of Hebrew epitaphs to connect the ideal world of Hebrew sacred texts to the everyday life of a Jewish community. Full article

We investigated the extent of the heritability underestimation for molecules from an infinitesimal model in mixed model analysis. To this end, we estimated the heritability of transcription, ribosome occupancy, and translation in lymphoblastoid cell lines from Yoruba individuals. Upon considering all genome-wide nucleotide variants, a considerable underestimation in heritability was observed for mRNA transcription (−0.52), ribosome occupancy (−0.48), and protein abundance (−0.47). We employed a mixed model with an optimal number of nucleotide variants, which maximized heritability, and identified two novel expression quantitative trait loci (eQTLs; p < 1.0 × 10⁻⁵): rs11016815 on chromosome 10 that influences the transcription of SCP2, a trans-eGene on chromosome 1—whose expression increases in response to MGMT downregulation-induced apoptosis, the cis-eGene of rs11016815—and rs1041872 on chromosome 11 that influences the ribosome occupancy of CCDC25 on chromosome 8 and whose cis-eGene encodes ZNF215, a transcription factor that potentially regulates the translation speed of CCDC25. Our results suggest that an optimal number of nucleotide variants should be used in a mixed model analysis to accurately estimate heritability and identify eQTLs. Moreover, a heterogeneous covariance structure based on gene identity and the molecular layers of the gene expression process should be constructed to better explain polygenic effects and reduce errors in identifying eQTLs. Full article

While investigating a signal of adaptive evolution in humans at the gene LARGE, we encountered an intriguing finding by Dr. Stefan Kunz that the gene plays a critical role in Lassa virus binding and entry. This led us to pursue field work to test our hypothesis that natural selection acting on LARGE—detected in the Yoruba population of Nigeria—conferred resistance to Lassa Fever in some West African populations. As we delved further, we conjectured that the “emerging” nature of recently discovered diseases like Lassa fever is related to a newfound capacity for detection, rather than a novel viral presence, and that humans have in fact been exposed to the viruses that cause such diseases for much longer than previously suspected. Dr. Stefan Kunz’s critical efforts not only laid the groundwork for this discovery, but also inspired and catalyzed a series of events that birthed Sentinel, an ambitious and large-scale pandemic prevention effort in West Africa. Sentinel aims to detect and characterize deadly pathogens before they spread across the globe, through implementation of its three fundamental pillars: Detect, Connect, and Empower. More specifically, Sentinel is designed to detect known and novel infections rapidly, connect and share information in real time to identify emerging threats, and empower the public health community to improve pandemic preparedness and response anywhere in the world. We are proud to dedicate this work to Stefan Kunz, and eagerly invite new collaborators, experts, and others to join us in our efforts. Full article

While it is well established now that the middle passage did not entirely separate Africans who were forcibly brought to the Americas from their home cultures and traditions, these connections are often studied and understood in the form of survivals or ancestral memory. This paper argues that in major urban centers in Brazil until around the time of World War I, West Africans not only managed to recreate Islamic communities and intellectual traditions, but maintained important contacts with their homelands. In much the same way that scholars have argued that the Sahara constituted an avenue of exchange and connection between North Africa and Bilad al-Sudan, I argue here that the Atlantic Ocean was not an insurmountable barrier but provided opportunities for African Muslims to extend the traditions of Bilad al-Sudan into Brazil—albeit to a much lesser extent. Full article

This study examines the impact of thermal performance of Yoruba compound house on the user’s lifestyle to cope with discomfort hours. A compound house was simulated using Autodesk Ecotect software. The study found that the front and right sides of the building have the lowest temperatures due to the combined effects of indirect and interzonal heat transfers. The research highlighted that while the user’s lifestyle in the Yoruba compound house relies on the veranda to cope with discomfort hours, residents of multi-dwelling compound houses rely on a lifestyle of housing adjustments. The study concludes that the thermal properties of the Yoruba compound house are complemented by the user’s lifestyle to cope with the discomfort hours. Full article