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Featured Titles

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Birth Order and Peer Pressure as Determinants of Adolescents’ - Behavioural Adjustment in Ojo Local Government Area of Lagos State

By: Daodu, M. Adedayo (Ph. D)
Email: daoduma@lasued.edu.ng

Tel: 08037204542

Abstract

The study examined the influence of Birth-Order and Peer Pressure on Adolescents Behavioral Adjustment in Ojo Local Government Area of Lagos State. Ninety (90) respondents were randomly selected from three (3) senior secondary schools consisting of male and female students. The study adopted descriptive survey design. Data for the study were collected through Adolescent Behavioral Adjustment Scale (ABAS); chi-square method was used to analyze the data collected for the study. Two hypotheses were tested at 0.05 level of significance. The findings revealed that birth order and peer pressure influence have a strong influence on adolescent behavioral adjustment in secondary schools. The study concluded that parents, teachers and school counsellor should monitor and re-orientate the adolescents to behave in a society acceptable way. Lastly, conclusion and recommendation were suggested

Keywords

Birth, Order, Peer, Pressure, Adolescent, Behaviour, Adjustment

Introduction

Adolescent is a developmental transition between childhood and adulthood. The individual is no more a child, but he is not yet an adult. It is necessary to point out that the individual undergoing this period is referred to as adolescent, while the period is called adolescence. Komolafe, Ogunjimi and Adeniyi [2001] make clear that adolescence is a transitional stage between childhood and adulthood characterized by a number of pressures which are internal and external to the Adolescent.

Content

Birth Order refers to the order a child is born in their family; first-born, second born, third born, last born etc. Also, the birth order is the order in which a child is born. Birth order is often believed to have a profound and lasting effect on personality and psychological development of an individual especially children and adolescent. (Rohrer, Egloff and Schmukle, 2015). The work of Adler, the founder of individual psychology in 1982, was the first to discuss the influence of birth order on personality development. While he identified common characteristics and patterns for particular birth order positions, he emphasized how every person has a self- perceived place in his or her family (Leman, 2009). Adler (1982) believed that birth order has a direct association with personality characteristics of Adolescents. He asserted that family position can affect adolescent experiences and development. It is believed that each birth order position has its own unique set of personality traits.

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La Notion de L’erreur en Pedagogie de la Langue Etrangere

ADELOWO, Kayode Olubukola, AMAH Solomon Aibo Ph.D, BABALOLA, Jacob Olaniyi Ph.D

La Notion de L’erreur en Pedagogie de la Langue Etrangere

By: ADELOWO, Kayode Olubukola
Email: avikol2000@gmail.com

Tel: 07036681156

Abstract

Error analysis is a significant framework in teaching and learning of foreign language. It is a yardstick to measure the performance and progress of the learners in a language class. The issue of error as a subject of study is described by many authors, amongst whom are Cuq (2003), Rabadi Odeh (2010), Perdue (1980), Cuq & Gruca (2003) etc. Thus, this paper examined the notion of error in the teaching and learning of French as a foreign language among the students of French in Federal College of Education Pankshin in Plateau state, Nigeria. Thirty-two students of B.A. Ed 400 level were tested on the various use of French nouns ranging from gender and number of usage of nouns, agreement of nouns with the subject and the use of compound nouns. This was approached through a detailed assessment of assignment of gender to French nouns, which are purely grammatical in nature and the various issues surrounding the use of French nouns in students writing. In essence, the research shows that errors in the use of nouns among students of French as a foreign language can be categorised according to the issue of gender that is arbitrary, that of number of nouns that is confusing and that of agreement of gender with its subject and number and the problem associated with using French compound nouns and so on. In conclusion, experts in the study of French as a foreign language admit that every error can be a powerful tool to encourage learning and produce enriching interactions between teachers and learners. The implications of this for pedagogical practice were also discussed and finally, we suggested that since French nouns carry arbitrary genders and there are no clear-cut rules for recognising them, learners of French as a foreign language should pay more attention to gender of nouns in their day-to-day studies since it’s almost impossible to imagine a foreign language study without an error because this forms part of the processes of teaching and learning.

Keywords

error, teaching, learning, foreign language, teacher, learner

Introduction

Dans le processus d’enseignement et d’apprentissage, L’analyse des erreurs comme une branche d’étude est considérée aujourd’hui comme une étape normale dans l’apprentissage. En fait, l’erreur, selon Labdi, (2013:1), est un bon révélateur du modèle d’apprentissage voire une représentation de l’acte d’apprendre. Selon cet auteur, apprendre est prendre le risque de se tromper, c’est oser expérimenter les outils que l’on maitrise aux situations que l’on rencontre et ce n’est plus être dramatisée et synonyme d’échec irrémédiable (Labdi, 2013 :2). D’après cette définition alors, il est évident que l’erreur est importante et parfois inévitable dans le processus d’enseignement et apprentissage parce que les étudiants en cours de leur formation dans les études du FLE tâtonnent et tombent dans leurs efforts de se débrouiller dans les études d’une nouvelle langue. Ces étudiants pour pouvoir s’améliorer essaient de se corriger après qu’ils ont commis les erreurs et de ce fait maitrisent la loi de cette nouvelle langue.

Content

Le processus d’apprentissage et d’enseignement de n’importe quelle langue ne se base pas sur le néant, mais se bâtit sur des savoirs, des savoir-faire et des savoir-être (Rabadi et Odeh, 2010 :163). ...

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Exploration des Thèmes Sociaux Modernes dans Vernon Subutex de Virginie Despentes.

By: Peter Akongfeh Agwu
Email: agwupeteraakonfe@unical.edu.ng

Abstract

In several French literary studies, authors have explored themes addressing the roles of technology that has continued to threaten the essence of humanity. But, little attention has been given to the rising levels of individualism, the loss of community bonds, and shared values in today's world. This study aims to evaluate the themes of isolation and fragmentation in Virginie Despentes' Vernon Subutex. The goal is to explore how the novel's characters grapple with social isolation, loss of connection, and the difficulty of finding their place in a constantly evolving world. Through an in-depth analysis grounded in social theory and engaged literature theory, we will understand how Despentes uses her novel to prompt us to reflect on our own participation in this social fragmentation and to question the individual choices that can reinforce these patterns. Using social theory, we will examine societies where common values erode interpersonal relationships are superficial, and empathy and solidarity are sidelined. Through the study of this novel, we hope to develop a deeper understanding of the challenges our modern society faces.

Keywords

Modern society, French literature, Individualism, Fragmentation, Isolation.

Introduction

La littérature française contemporaine reflète souvent les préoccupations et les réalités de la société moderne, marquée par des dynamiques sociales complexes qui conduisent à l'isolement et à la fragmentation de notre société moderne. Ce siècle a été le témoin de bouleversements sociaux, technologiques et culturels majeurs, qui ont profondément transformé les relations humaines et la manière dont les individus interagissent de façon extrême avec le monde qui les entoure. Ainsi, les écrivains français contemporains ont exploré ces changements à travers leurs œuvres, mettant en lumière les thèmes divers sur les mécanismes qui caractérisent le rapport entre l’homme et la société. Ces écrivains audacieux examinent les multiples facettes de cette réalité, allant des barrières de communication à la perte de valeurs communes et à l'aliénation de l'individu.

Content

Notre étude abord une revue systématique. La revue littéraire systématique, également connue sous le nom de revue systématique de la littérature ou revue de la littérature systématique, est une méthode de recherche qui vise à identifier, évaluer et synthétiser de manière rigoureuse et systématique les connaissances existantes sur un sujet spécifique dans le domaine de la littérature. Elle est largement utilisée dans les études littéraires, la recherche académique et d'autres domaines connexes. Toutefois, la littérature française contemporaine aborde plusieurs thèmes qui reflètent les préoccupations et les réalités de la société moderne. Les écrivains contemporains explorent souvent des sujets complexes et variés, qui reflètent les défis sociaux, politiques et culturels de notre époque. Il convient de noter que ces thèmes sont représentatifs de certains travaux de chercheurs et d'écrivains contemporains, mais la littérature française contemporaine aborde une variété de sujets et de thèmes complexes. Chaque auteur a sa propre perspective et son approche unique pour explorer les réalités de la société moderne, reflétant ainsi la diversité de la littérature française contemporaine. La ligne suivante constitue une présentation générale des thèmes majeurs abordés dans la littérature française contemporaine, en citant des travaux d'autres chercheurs dans le but de créer les lacunes de recherche sur notre étude.

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A Study of Nigeria’s Opera Development and Composers

By: Adeolu Abe Ph. D
Email: deoluabe@yahoo.com

Abstract

One of the performing art forms that came to Nigeria during the colonial days from Europe is opera, it has subsequently developed the Nigerian form over time in different categories. With focus on the scored opera and composers, this paper employed survey and interview method to gather primary data while literature review provided secondary data to trace the development of scored operas in Nigeria and identify its composers. The paper revealed that the development of Nigeria’s scored opera was a result of Western training and more importantly, the establishment of Nigerian higher institutions that fostered music study along other performing arts departments that trained professional musicians and artistes. It however established fifteen 16 opera composers and twenty-nine (30) operas in Nigeria. It subsequently concluded that the future of opera in Nigeria is hinged on improved educational curriculum.

Keywords

Opera, development, composers, literature, music

Introduction

Opera developed in Europe 17th century and it came to Nigeria during the colonial era as part of the social activities among foreigners and Nigerians who had acquired and appreciated the Western culture especially through mission Schools and Churches. Opera became one of the performances that was brought on stage during the period as modern society emerged. However, Nigerians overtime developed a form similar to the European opera called the ‘folk opera’ which became formidable in the 1940s, pioneered by Hubert Ogunde with a number of other composers and dramatists who emerged and explored the art form around the middle of the 20th century. However, the early folk opera in Nigeria did not enjoy formal music notation and libretto. The early Nigerian folk opera gradually gave way to professional theatre, subsequently, new form of opera developed. Western music education with its culture and modern environment that started emerging in Nigeria’s 20th century became significant influence for the new operatic form which grew and birthed new dimensions in operatic growth in Nigeria. Its development even though slow probably due to the technicality involved, has however developed at its own pace in Nigeria and has been established as part of Nigerian musical and theatrical art forms. As Nigerian operas are limited so are its composers. While the former (folk opera) had received attention in literature, the latter has a dearth of knowledge as minimal written works on it is found. This study therefore seeks to examine the evolution of scored operas with a survey of Nigerian opera composers and their works.

Content

The Nigerian Opera in Pre-independence Evolution of Western education and the Church in Nigeria were pivotal to the development of opera in Nigeria. Music used in the Christian liturgy, classical as well as social music from foreign communities thrived within the growing Nigerian modern societies such as Lagos, Onitsha, Ibadan, Calabar among few others. Several music groups evolved and promoted different genres of music that surfaced within the society, in the Church and schools. Equally, dramatic society sprang up and brought significant influence within the society. Ogunbiyi (1989), Omolola (1995), Ekwueme (2008) and other scholars documented series of artistic events within the society. Ogunbiyi (1981) notes that musical development in Lagos came early and drama developed later. The influence went on for about several years sprouting artistes with improved ideas composing and performing in pre-colonial Nigeria in the 1920s and 1930s. It must be noted ...

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Developing and Deploying African and Black Creative Energies in the 21st Century: Some Suggestions for Policymakers

By: Ofonime Inyang, PhD
Email: titiaofonime@gmail.com

Tel: 08188164110

Abstract

Within the varied context of global reflections on the instrumentality of the creative sector as a driver of development in different parts of the world, a lacuna exist about what can be considered the appropriate and commonly accepted continental position regarding the issue beyond UNESCO projections. This obviously potentiates a crippling recourse to the interiorization of a serious matter by African leaders and Policymakers in clear adherence to the spin strings of imposed policy templates including cultural policy that should rightly emanate from endogenous sources. This enduring deficit in working out a common and coherent vision of engaging the creative energies of Africa and the Black race leaves us as perpetual recipients of foreign ideation and international cultural policy impositions that often negates the cultural reality in our societies and sometimes operates in opposite terms with the desires and goals of the local creative community. Stemming the tide of this error requires a multiplicity of perspectives, approaches and strategies. This paper aims to articulate a policy-driven template for developing and deploying African and Black creative energies for maximum productivity within the competitive space of cultural and creative globalization in the 21st Century. The paper shall attempt to generate fresh perspectives about the necessity for rethinking the development and deploying of African and Black creative energies with a view to inculcating best practices as well as mainstream the welfare, safety, conducive and equitable work conditions for local artists, cultural workers and creative stakeholders. Using theoretical and analytical binoculars built out of a deep understanding of the African environment and context, the paper idealizes that the development of African and Black creative energies is critical to the realization of African Union’ Agenda 2063 and without the strategic envisioning of what that development entails, Africa and its Black diaspora will find itself being left out of the Fourth Industrial Revolution (4IR). Moreover, the paper further concludes that the development of a critical mass in the creative sector cannot suffice without the mobilization of all the core players in the economic, education, the organized private sector, the local economies and knowledge systems, foreign direct investors, the public sector and all the agencies and institutions focused on the creative industries in the continent and in the Black diaspora.

Keywords

Developing, African and Black, Creative Energies, Policymakers, Creative Industries.

Introduction

Africa’s place as a critical resource base for development in all sectors has been widely acknowledged over the years. Its standing as a rich continent of great history, resourceful people, beautiful environment, inviting biodiversity, a vibrant culture and heritage scene is well-established and extensively documented by generations of scholars and researchers (Aig-Imoukuede, 1991; Bisschoff, 2013; Awodiya, 2017).

Content

Defining Creative Energies Creative Energies represents the fulcrum of artistic and creative resources that are available in the society. They can be classified into the various streams of artistic and creative endowments available in a society as well as the human resources committed to livelihoods and practice in those fields. The Cambridge Dictionary defines creative energy as “having the ability or power to create” or a set of activity and engagement “characterized by originality of thought or inventiveness.”

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Historicising Local Gin (Ogogoro) And the Culture of Drinking Among the Arogbo-Ijaw of Ondo State Up To 1970

By: Awofisayo Oladipo Albert Ph.D.
Email: awofisayooladipupo@gmail.com

Tel: +2348039275312

Abstract

Local gin is variously referred to as Káí-káí, Bàbáèrìn, Etonto, Ijaw Tuwo Wuru, KuroWuruPush-me-I-push-you, Sapele-water, Ekpetesi, Ogogoro, and Pàrágàin many places including the coastal and riverine areas of Ondo state. The places where it is produced within the area of study include all the communities in Arogbo kingdom. The inhabitants of Arogbo kingdom are known to be predominantly fishermen by virtue of the territory which is primarily riverine and coastal. Ogogoro production is also central in the socio-economic life of the people. Despite its negative effects on the consumers and several efforts in discouraging the consumption of this Ogogoro, it is still very much popular among the Arogbo-Ijaw as it serves several socio-cultural purposes such as marriage rite, burial rites, festivals, appeasing the ancestors and social gathering. This paper x-rays the production, historical ascendancy, socio-cultural and economic significance of Ogogoro among the Arogbo-Ijaw. Historical methods such as oral interviews and secondary sources were used in the collection, collation and interpretation of data. The findings reveal that, the consumptions of Ogogoro which was a taboo before this period is now part of youth’s way of life and that no marriage is consummated without Ogogoro.

Keywords

Ogogoro, Palm Wine, Libation, Arogbo-Ijaw, Riverine, Pre-colonial.

Introduction

In any human community, the geographical terrain has a way of fashioning the socio-economic life of the dwellers. The Arogbo-Ijaw of Ondo state is not an exception. The nature, type and pattern of a people ‘s food consumption and drinking habits are direct reflection of their overall culture and behavioural ethics. Available evidences show that the people of coastal and riverine Nigeria like any other cultural group in different climes of the world, relished in alcohol usage, which in the area of study composed of palm wine from the raffia palm, known respectively among the Arogbo-Ijaw as Ijaw Tuwo Wuru which is generally referred to as Ogogoro by many ethnic groups. The drink serves its peculiar social and economic functions and it proved to be a lucrative business, which provides employment to a large segment of the populace who found ...

Content

The proliferation of local gin production popularly called Ogogoro appears to be a development of the early colonial period. A brief examination of the possible origin of Ogogoro production in Nigeria and consequently in the coastal and riverine regions of Nigeria suffices to point out how it may be linked to the colonial political economy. The prohibition of gin imports in the early period of colonial rule, and the collapse of cash-crop economy in Nigeria during the period of international economic recession of 1929-33 made it difficult for indigenes to be able to patronize imported trade spirit. According to some traditions, a man known as Stocky James Iso, a native of Calabar, was said to have been the first man to distill Ogogoro in Nigeria. He worked with Paterson Zochonis (PZ) and later with G.W Griffiths, another British firm. While he was working with these European firms...

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Godfatherism In Nigerian Politics and Democratic Consolidation in The Fourth Republic 1999-2018

By: Fukpene Baitei
Email: historicbaitei@gmail.com

Tel: +2348039275312

Abstract

In contemporary democracy, politics of Godfatherism has become a major issue in many countries including Nigeria. In Nigeria, the activities of godfathers have been on the increase and it is a very sad irony that a country like Nigeria having generated huge revenue from petroleum since the 1970’s have the most miserable infrastructures, medical services and educational system. The negative effects of godfatherism in a fragile democracy in our clime especially when peaceful coexistence is threatened cannot be over emphasised. Godfatherism is a potent avenue for corruption, bad governance, political instability, retrogression, mediocrity, perpetual poverty of the people and above all a threat to peaceful co-existence. This unholy alliance of godfatherism has also led to inter-party and intra-party defections, and conflicts among the party members. Against this backdrop, the paper unveils the problematic dimensions of the phenomenon of godfatherism which rears its ugly head in Nigeria, especially in the current republic as it affects peaceful co-existence. The paper reveals that, godfatherism is a major factor to contend with if not handled constitutionally as the activities of these godfathers permeates in Nigeria’s body politics. Primary and secondary sources were used in the collection, collation and interpretation of data.

Keywords

Godfatherism, Godson, Power, Peace, Unholy Alliance, Democracy

Introduction

The word 'Godfather' appears in parenthesis in many western political studies. The situation is different in Nigeria. Politics of godfatherism has featured prominently in the political history of independent Nigeria. The series of political imbroglio experienced in some states of the country has exposed the negative impacts of crude political godfatherism in Nigerian politics. Godfathers are generally defined as men who have the power and financial capacity and are influential to decide and determine who gets nominated to contest elections in either primary or general elections and who wins in the elections. Godfatherism is a kind of political behaviour whereby an influential person in a popular or ruling party assists someone usually a lackey, i.e. godson to emerge as the governorship candidate of a party at all cost either by hook or crook.

Content

The term “Godfatherism” is deeply rooted in the sociology of the traditional Nigerian pre-colonial societies. The patron/client relationships that characterized the term in modern Nigerian politics have cultural roots among many Nigerians peoples. It is not a totally a new phenomenon among Nigerian politicians to have one or other type of 'godfather'. An apt example could be derived from the pre-colonial major ethnic groups in Nigeria. The term 'godfather' has a local equivalence among the Hausa, Yoruba and Igbo and these words have been in usage since the pre-colonial era.

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Trauma in African Literature: Culture and the Phenomenon of Mental Distress in Achebe’s Things Fall Apart and Kilanko’s Daughters who Walk this Path

By: Kabir Ahmed Ph. D
Email: kabirabate@yahoo.co.uk

Tel: 08033322264

Abstract

One of the issues rarely considered in Achebe’s debut is the traumatic experiences of Okonkwo and Nwoye. To illustrate the significance of this mental distress on their lives, this study compares the novel to a more recent one that focalises trauma, Kilanko’s Daughters who Walk this, Path. The study aims to locate trauma and the disposition to recovery in culturally determined individuals such that traumatised persons within and without the same fictive world may respond differently to mental distress as a result of their cultural disposition. In the worlds created in the narratives of Chinua Achebe and Yejide Kilanko, both of African, Nigerian origin but different by generation and gender (also markers of culture), individuals who meet similar situations mentally respond differently, and those who are mentally distressed maintain different attitudes to healing. This difference, the paper argues, is determined by their cultural position to such experience. Herman’s views on trauma are adopted for their explanation of the unspeakability of trauma and the recovery process. This essay further shows that the unspeakability of trauma could be traced to the culture of silence and shame under which experiences are viewed as in Okonkwo’s world. The findings of the study show that both the perception of trauma and the response to it (such as disposition to healing) are culturally determined.

Keywords

African Literature, Culture, Mental Distress, Recovery, Trauma

Introduction

The entry of trauma discourse into literary studies is traceable to the intervention of literary critics and scholars like Cathy Caruth, Kali Tal, Dominick La Capra, Shoshanna Felman, and Dori Laub. It gained significant attention in 1996 with the publication of Cathy Caruth’s Unclaimed Experience: Trauma, Narrative, and History and Kali Tal’s Worlds of Hurt: Reading the Literatures of Trauma. Literary trauma theory was established on two models, the Classic and the Pluralistic. The arguments of the two models revolve around the representability of trauma. For the classics, trauma, especially the event, can neither be ...

Content

Okonkwo has a traumatic childhood in addition to other experiences of his life that have left psychic wounds on him. But because he exists in a culture where neither the idea of trauma exists in their lexicon nor the reality allowed expression, it is not focalised. This traumatic identity marks his shared quality with his son, Nwoye. As much as Nwoye seems to be antithetical to his father, both coincide at the point where they are responding to psychic wounds, though in different ways. In fact, Okonkwo’s constant dissociation from and disapproval of Nwoye evinces his anxiety over his trauma, and his attempt to deal with it, as permissible within his culture. His rise and fall are symptomatic of his trauma. In order to establish his trauma, it is important to understand trauma as “the response to an unexpected or overwhelming violent event or events that are not fully grasped as they occur, but return later in repeated flashbacks, nightmares, and repetitive phenomena” (Caruth 91). In this light, Okonkwo’s life is an index of trauma:

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President Muhammadu Buhari Sixtieth Independence Anniversary Speech: A Discourse Analysis

By: OLOKO, M. Jamiu PhD
Email: Jamiuoloko@gmail.com

Tel: 08022775585

Abstract

Independence Day celebration in Nigeria usually features an address of the President on socio-economic and socio-political issues. The choice of the appropriate language to address such sensitive issues needs careful considerations. The sixtieth independence anniversary speech of the President constitutes the data for the study. The objective of the study is to investigate how President Muhammadu Buhari manipulates language to convey his message to the citizens. The study employs both qualitative and quantitative method in the analysis of data. In the qualitative analysis, the transitivity component of Halliday’s Systemic Functional Linguistic is employed as theoretical model while frequency and percentage distributions of data is used in the quantitative analysis. Findings show that President Muhammadu Buhari’s address is an action-oriented speech as a cursory look at the transitivity system in the text clause by clause indicates how the President encapsulates his mission to re-build Nigeria and solicits for the co-operation of the people to achieve this laudable objective. The high-level number of material processes is an indication that the analyzed text is an action-oriented speech. A cursory look at the transitivity system in the text clause by clause shows how President Muhammadu Buhari encapsulates his mission to re-build Nigeria and soliciting for the co-operation of the people. The study concludes that resourcefulness of language is very significant in human society as language and discourse will continue to play central role in communication, interaction and the establishment of a sustainable democratic society.

Keywords

Language, linguistics, discourse, independence anniversary speech, democratic society.

Introduction

Human communications basically rely on the use of language in an organized way. According to Stork and Widowson (2013:208), 'every language comprises sophisticated and highly developed systems which can meet up with the needs of the society where they function and that of the individual to express emotions and transmit information. Therefore, society and language are inseparable because an individual needs language to function and fit in properly into the society. As a potent tool in the hands of the one who has the oratorical skills, language can achieve the unexpected positive outcome. Osisanwo (2017:272) citing Edom (1965) believes that “language is the key to the heart of the people, if you lose it, you lose the people, if you keep it safe, it unlocks the people’s heart”. According to Yule (2017:190), to be able to interpret the messages we receive and for our messages to be meaningful is beyond structure and linguistic form because there are discourse rules which the users of the language are familiar with. When speeches are made in politics, political leaders are able to stay connected to the masses. They usually manipulate language to convince the masses logically and appeal to their emotions.

Content

Theoretical Framework Systemic Functional Linguistics (SFL) The framework for describing and modeling language is suggested by the Systemic Functional Linguistics. This framework helps to determine choices and meaning. That is, it emphasizes on semiotics, the way utterances and texts show the meaning potentials and the code of language. Halliday (2004) states that the functions of language are expressed through three types of meaning or meta-functions which reflect in the structure of the clause. According to him, ‘‘the cluse is considered as multifunctional construct in the grammar, one that realizes three different semantic units, one for each meta functions: ideational, interpersonal and textual (2004:588). For the structure of the clause to make meaning, the three kinds of meaning must be considered

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Neo-liberalism and Eco-Imperialism in Ogaga Ifowodo’s The Oil Lamp

By: Adebiyi-Adelabu, Kazeem
Email: aka.adebiyi@gmail.com

Tel: +2348035674310

Abstract

In recent years, African poetry has steadily grown responsive to some of the ecological challenges the continent is grappling with. The Nigerian poetic tradition known as Niger Delta poetry is perhaps the largest body of eco-poetry on the continent. As the emergence and surge in the volume of this poetry is inextricably linked to the growing despoliation of the ecosystem of the oil-rich Niger Delta, critical attention to the eco-conscious nature of the poetry has not been lacking. However, the representation of the political-economy of the activities of the oil companies in the poetry in relation to the state of the environment has been underexplored. This paper, therefore, examines the roles of multinational oil corporations, in cahoots with Nigerian political elites, in the devastation and neglect of the environment from which they draw huge profits. This is with a view to advancing scholarship on the poetry. Using Ogaga Ifowodo’s The Oil Lamp, this critical engagement shows that oil corporations deploy violent but subtle imperialistic tactics and neoliberal strategies to wreak devastation on the Niger Delta environment.

Keywords

Neoliberalism, Imperialism, Niger Delta poetry, Ogaga Ifowodo, eco-poetry

Introduction

About two decades ago, Slaymaker (2007) criticises literature from sub-Saharan Africa for its lack of ecological consciousness. He contends that both eco-literature and eco-criticism in the sub-region have not kept pace with environmental literature of the metropolitan centres. He buttresses his arguments with references to the writings from African writers and critics such as Niyi Osundare, Wole Soyinka, Femi Osofisan, Ngugi wa Thiong’O, Ali Mazrui Bessie Head, Ken Saro-Wiwa, among others and posits that their writing is not eco-conscious enough or do not preserve link with the metropolitan centre’s conception of eco-literature. Interestingly, Slaymaker’s position has attracted deserved critical responses, whether deliberately of coincidentally. For instance, Caminero-Santangelo (2007) argues that the assumptions that Slaymaker based his view on are essentially Anglo-American. He insists that such assumptions are inadequate to engage the African imagination of nature and environment in critical discourse. It is apparently on the same account that Nixon (2007:716), in “Environmentalism and Postcolonialism”, argues that “it is no longer viable to view environmental... as a Western luxury” and concludes that the claim that African Literature lacks environmental consciousness is jaundiced. Views such as these have also come from African critics. A very early one in this regard is Nfah-Abbenyi’s (2007) “Ecological Postcolonialism in African Women’s Literature”, where she shows how African women writers are environmentally conscious.

Content

The Niger Delta region of Nigeria is home to more than 20 million people and more than forty ethnic groups (Ayuba, 2012). According to Orhero (2020: 5), the region was “originally made up of six states namely, Akwa Ibom, Bayelsa, Cross River, Delta, Edo and Rivers before three more states: Abia, Imo and Ondo were added to sum the nine oil-producing states”. Evidently in the foregoing, the Niger Delta is made up of the oil producing states in Nigeria. These States massively contribute to the GDP of the country, every year. Relatively, Darah (2010:102) argues that the Niger Delta refers to the areas rich in crude oil, but in a state of devastation because of capitalist-oriented ecological issues.

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Egbesu Deity in Niger Delta Conflict: A Critical Review of Ekanpou Enewaridideke’s Spiked beyond Spikes

By: Egbedi, Martha Omotetobore
Email: megbedi@delsu.edu.ng

Abstract

The oil-rich Niger Delta region of Nigeria has remained underdeveloped and pauperized in spite of the immense oil wealth derived from exploration of its natural resources. It is no wonder that Niger Delta youths form militant groups to protect their local environment. These militias resort to the supernatural to harmonize their limited military power to the superior arsenals of their adversaries who are the ruling powers of the Nigerian state. Ijaw militias in particular, invoke the mystic power of Egbesu deity of war and justice for protection, invisibility and immunity in confronting state machineries. This paper examines the portrayal of Egbesu in recent Niger Delta literature. Egbesu is employed as a mystical inspiration in Ekanpou Enewaridideke’s Spiked beyond Spikes in the struggle against the combine forces of the Nigerian government, oil companies and internal exploiters to combat environmental depletion, political discrimination and the Niger Delta politics. While employing the Eco-Marxist ideology which integrates the Marxian trust of opposition to capitalism in environmental issues, the paper situates the Egbesu deity as a supernatural force that empowers and fortifies the Ijaws in warfare. It concludes by noting that in oil conflict, Enewaridideke, projects a return to the gods as a spiritual instrument of resistance in order to tackle the seemly never-ending predicament of the Niger Delta people.

Keywords

Niger Delta, Ijaw youth, Ekanpou Enewaridideke, Eco-Marxism, Egbesu,

Introduction

The belief in supernatural forces is strong in Africa even though many profess to belong to the Christian or Muslim faith. Among the Ijaw people of the Niger Delta as in many African cultures, there is still a strong commitment to ancestor worship. The water spirit, Owuamapu and Egbesu for instance, are prominent in the Ijaw pantheon. Egbesu is recognized in Ijaw tradition as the god of war and justice. The deity is believed to offer divine defense from attacks of the enemy weapons. Omeje (2005), acknowledges this when he affirms that “Outmatched by the military power of their adversaries, these Ijaw groups re-invent and tap into the spiritual power of the ancient Egbesu deity in their homeland, a magical device that complements their limited firepower” (pp.81-82). The summons of Egbesu in contemporary Niger Delta literature indicates the peoples’ desire to go back to their cultural roots as a means of invoking a more superior power in the tussle between them and the Nigerian government because “it is widely held that Egbesu offers magical protection against gunfire to these young militias” (Omeje, 2005: p.82).

Content

Background to Oil Conflict in the Niger Delta The Niger Delta region, located in the Southern part of Nigeria undeniably generates more income than any other region in the nation due to its huge reserve of crude oil. Oil extraction has impacted disastrously on the environment of Niger Delta communities, threatening the subsistent peasant economy, ecosystem, abode of their gods and by extension, their entire livelihood and economic survival. Enajite Ojaruega (2022) lists some of these existential threats to include: “depletion of biodiversity, coastal and riverbank erosion, oil spillage, soil fertility loss, deforestation, gas flares, and the improper disposal of industrial wastes from the oil industry, especially the local oil refineries are some of the fallouts” (p.15). The oil producing communities have basically remained underdeveloped, marginalized and psychologically alienated while the wealth derived from oil resources and exports revenue is largely used to develop other places as well as a benefit the operators of the oil industry and the bureaucrats in government (Ojaruega, 2022: p.16)...

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A Mythography of Kola Eke’s Poetry

By: Esther Iria Jamgbadi, Ph. D
Email: esther.jamgbadi@uniben.edu

Tel: 08039520228

Abstract

Recent Nigerian poetry has begun to exhibit features of mythography as they construct socio-political ideas round myths. This attempts to explore how Kola Eke has employed myths to deal with societal issues. Through a sustained use of several myths, the poet invokes mythical figures derived from Igbo, Yoruba, and Benin ethnic nationalities namely Ani, Arochukwu, Sango, Ogun, Ebomisi and several others. The textual analytic methodology is used to interprets the poems drawn from Eke’s four collection of poems, namely, October 1960 and Other Poems, May 29 and Other Poems, June 12 and Other Poems and February 1976 and Other Poems. Relying on the theory of mythography, the paper discovered that Eke invokes mythical characters to give the poems folkloric quality and infuse them with visual and thematic power. It concludes that Eke invokes mythical figures to actualize social control, articulate societal redirection and envision accountability in the poems.

Keywords

Mythography, Social Control, Societal Redirection, Accountability, Invocation and Figures

Introduction

Modern Nigerian poetry has always embraced the use of myths either for thematic reasons or for artistic purposes. Myths are central to African poetic imagination because they help in enriching their texts. Mythographic representation in Nigerian poetry has a long historiography. Right from the inception especially among the first generation of Nigerian poets myths were integral to their poetry. For example, Wole Soyinka, J.P. Clark-Bekederemo, Gabriel Imomotime Okara, Christopher Okigbo and few others are known to have engaged the use of myths for cultural affirmation. The second generation poets like Niyi Osundare, Odia Ofeimun, and Tenure Ojaide have used myths sparingly to embellish their poetic art. Thus mythography has permeated the two previous generations of poetry in Nigeria.

Content

This section seeks to establish that Kola Eke invokes mythical figures in his poems in order to actualize social control. By social control, Zeinab Abulhul quoting Mannheim explains that, it is “the sum of those methods by which a society tries to influence human’s behaviour to maintain a given order” (98). The overriding purpose of social control is the maintenance of order in society. Abulhul adds that it is carried out to “regulate relationships among individuals and groups through social institutions to ensure promoting the welfare of the society as a whole” (9). It is against this background that Eke’s poems are examined to show how and why mythical figures are invoked.

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The Teaching of French as a Foreign Language in Nigeria: Federal Colleges of Education, Okene and Oyo (Special)

By: Babalola, J.O. PhD
Email: olaniyibabss@gmail.com

Tel: 08022098961

Abstract

Foreign languages like French are studied for so many reasons (that vary) from country to country and from individual to individual depending on the individual needs and interests. This article focuses mainly on the study of French language as a second official language in Nigeria; particularly at the Colleges of Education level. It investigates the problems facing learners, teachers as well as the teaching of the subject itself as one of the College of Education courses in Nigeria. Though the French language stands to be the main thrust of this study, some of the findings and views expressed may equally be applicable to the acquisition of other foreign languages in the country.

Keywords

French language, Students Foreign Languages, Language Acquisition, Colleges of Education, Nigeria.

Introduction

For effective presentation of “the challenges of teaching French in Nigeria” the author considers it imperative in adopting the inverted pyramidal approach. Having done this, the discussion will start with the critical examination of the language in context, i.e. French language as an international and world language, and finally, a comprehensive discussion of the challenges of French language acquisition in Nigeria. This strategy is simply adopted, particularly in this kind of exposition because the ultimate goal will strictly be on the (challenges of French language acquisition), having commenced with the outermost layer (French language in Nigeria), this hopefully should provide a vivid outlook for clarity of exposition(s).

Content

During the era of the scramble for Africa by the European and American colonial powers in the 19th Century, the British government recorded a tremendous success by conquering and seizing the territory around the River Niger Area. Following this conquest and seizure, the area was named “Nigeria”. Babajide (2001) observes that the name “Nigeria” is a derivational name from a blend of “Niger” and “Area”. Lord Lugard, a popular colonial administrator then, was appointed by the London government to oversee the new British colony. This originally marked the introduction of the British colonial rule in Nigeria. From that time up till this present moment, the English Language has been the original official language in the country. Bamgbose (1971) and Babajide (2001) observe that there are about 400 indigenous languages in Nigeria. These various languages, according to Achebe (2012), are spoken by about 250 different ethnic groups. Unfortunately, none of these languages is considered to be playing the roles of the official language for obvious indigenous language as the official language will be tantamount to conferring an official status on it and imposing it on the other ethnic groups thereby subjecting them to be playing minor functions under the one selected. Since each ethnic group is emotionally attached to its language, each ethnic group is bound to resist any attempt to impose the language of another ethnic group on them. This calls for why each successive Federal Government has been avoiding the idea of adopting one particular Nigerian indigenous language as the country’s official language, and that equally affirms the reasons English language has continued to remain the only official language.

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Identity Discourse in Noviolet Bulawayo’s We Need New Names

KWASU Katung John (PhD Candidate), Jumbo Daniel

Identity Discourse in Noviolet Bulawayo’s We Need New Names

By: KWASU Katung John (PhD Candidate)
Email: kkatung@gmail.com

Tel: 08178279246

Abstract

Discourses on identity formation are replete with how rejection and acceptance in a particular society goes a long way in determining a person's self-esteem and sense of accomplishment. This paper interrogates unstable identities in the Africans domiciled in the diaspora. By adopting Karen Horny Strand of Psychoanalysis, it investigates the nexus between personal identity and collective identity and how both are problematized and constituted. The paper uncovers that identity for the African immigrant living in the diaspora is a construct, an idea of contestation that changes in response to the reality in the Diaspora. Identity for the immigrants is a strategy for survival in cases of hostility, racism in the Diaspora or disillusionment of the reality in Africa for the African immigrant living in the diaspora.

Keywords

Unstable Identity, Horneyan Psychoanalysis, Diaspora, Immigrant, Strategy.

Introduction

The subject of identity is succinctly explored in Bulawayo’s We Need New Names and is closely tied to the notion of being aware and attached to multiple societies mostly; Africa and the diaspora. This multiple consciousness inspires mutations in self-perception as a reaction to the psychological conflict, racial discrimination and the social conditions of the African immigrant living in the diaspora. There are close similarities between the experiences of Africans living in the diaspora that belong to the second generation of immigrants from Africa and that of African Americans - an offshoot of slave trade. These combinations or, blends of worlds have dualised the identity of the aforementioned thus; making them to fight over the reconciliation of these worlds (dual-heritage) in accordance with the prevailing circumstances and historical influences. It is in line with this trend of thought that Dubois (1963: 215) posits: The history of the American Negro is the history of this strife, this longing to attain self-conscious manhood, to merge his double self into a better and truer self. In this merging he wishes neither of the older selves to be lost. He would not bleach his Negro soul in a flood of white Americanism, for he knows that the Negro blood has a message for the world. He simply wishes to make it possible for a man to be both Negro and an American, without having the door of opportunity closed roughly in his face. Both African Americans and African immigrants in the diasporas experience a conflict of affinity to dual and sometimes multiple societies. The fight to retain both creates the diaspora character, or characteristics. Gyasi (2016: 3) who was brought to the US as a 6-year-old lends weight to this saying: “I don’t feel Ghanaian enough when I’m in Ghana, I don’t feel American enough when I’m in America, and this straddling of these two worlds where I feel some kind of alienation from either side of things was really eye-opening.” It is this feeling that creates a transient identity that attempts to pledge allegiance to conflicting cultures within the African immigrant’s psyche. As Procter (2004: 109) posits, “we have moved from a time of stable, unified identities to unstable plural ones…identities have become increasingly unsettled.” This is epitomized through most of the characters of the text under study. Although some of these African diaspora characters like Tess Onwueme (2016: 34) feel that “Anywhere I am, Nigeria is. I carry my cultural identity with me. So, when they see me, they see Nigeria, they see Africa. I live it. I breathe it and I eat it…I live the values. I feel a sense of pride being an African.” A feeling of cultural estrangement sometimes sparks this feeling of cultural nationalism in African immigrants living in the diaspora. If the feeling of estrangement is allowed to wither away it couldn’t have been a problem but it is the effort to resurrect the felt lost or eroded heritage that gives the African immigrant to the diaspora not only a double-edged identity but a double heritage as well. All of the effort put to reclaim, to reassert this past that form cultural history be it anthropological or political is what makes African immigrant to the diaspora not only interesting but relevant in the study of our changing world. A world of transnationalism as Selasi would have us believe in her TED Talk (2013).

Content

As Horney (1885: 45) argues that the dynamism in identity formation is a defense mechanism in response to prevailing social reality. She postulates that the unconscious part of the human mind is associated with hidden conflict. This conflict spurs “constellation of defenses,” within the unconscious and these defenses contributes an integral role in establishing a fluid identity. Hogg and Vaughan (2011: 123) foreground the basis or foundation of identity thus: Identities probably have their origins in the vast array of different social relationships that form, or have formed; the anchoring points of our lives, ranging from close...

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Marriage and the Expression of Linguistic Identity in Edo (Benin)

By: EVBAYIRO Violet Osayi
Email: ighasere.aigbedo@uniben.edu

Tel: +2348142809795

Abstract

Language is obviously and undeniably a vital tool and not only is it a means of communicating thoughts, ideas, feelings, opinions and needs, language but also a tool in the hands of our ancestors via which cultural norms, values, friendships and economic relationships, have flourish. Festivals, rituals and ceremonies particularly, marriage ceremonies are conducted via language. This paper examines the different terms used during marriage ceremonies in Benin. The focus is on the language used during traditional marriage ceremony in a typical Benin environment and how this is used to project the identity of the people. The data for the research were collected through interviews and observation (participant observation during traditional marriage rites in Benin), especially in the area of the ceremonies. The researchers employed audio recording and writing, the data were drawn principally from established personalities in the Benin society. This work has helped to bring to limelight the intangible cultural heritage of the Bini people in ceremonies like marriages and the style of language employed in the different stages of the ceremony.

Keywords

Marriages, Identity, Benin, Ẹdo (Benin) Variation

Introduction

Language generally tends to be made up of many different varieties. And the terms and expressions used in this language of traditional marriage are many which in the context of situation of the occasion are a variety of Ẹdo language spoken in Benin City. Ẹdo has become predominantly linguistic and ethnic labels referring in scope to the language and people of the entire Benin Division. In addition, Ẹdo however, has served as the indigenous name for the city (Agheyisi, 1986). The name Ẹdo (the old name for Benin) is used by some writers to cover all the languages of the Ẹdoid group of languages, but a writer like Greenberg, on the other hand, did not use the name Ẹdo at all in any of his classifications, but merely listed the languages of the group by their individual names, using Bini for ‘Ẹdo’ language. Melzian in his famous dictionary of the language refers to the Ẹdo language as Bini following various controversies which are not relevant to his work. The Ẹdo language was properly suggested at the 1974 seminar on Ẹdo language which took place at the University of Lagos that the designation ‘Ẹdo-Bini’ be used in formal writing to eliminate its confusion with the language group (Egharevba 1956, 1966). With this agreement, ‘Ẹdo’ was freed to be used or referred to as a single language only. It is also very important to point out that ‘Ẹdo’ is intended to refer to an ‘Ẹdo’. That is a speaker of Ẹdo is also a Benin person. The Ẹdo language is today spoken natively throughout Benin as it was spoken in most of the territory conterminous with the Benin Division of the former Mid-Western State of Nigeria which has now been demarcated into OrẸdo, Ego, Ikpoba-Okha, Ovia-North-East and Ovia-South-West. These constitute the permanent core of the Benin metropolis today and are the geographical area of the paper’s focus as already mentioned

Content

Language allows its speakers to talk about anything within their realm of knowledge in the sense that language impose different perceptions of the world on their speakers or predispose them to look at the world in certain ways which is the case with the Ẹdo language. Adejinu (2000) argues that different varieties of a language serve specific functions in communication in which they are used. Variety for him is therefore described as any form of a language which can be identified in a speech community. Trudgill (2004) claims that language varies not only according to social characteristics of the speaker but also according to the social context in which he finds himself. He posited his claims by saying that the same speaker uses different linguistic varieties in different situations and for different purposes. He was actually saying that contextual constraints also affect language use in a community whether in the form of songs or words in that community...



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