Browsing by Author "Adeosun, Hezekiah Olufemi"
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Item Akitiyan Bade Ajayi lori isatunpin ihun ese Ifa(Dept of Linguistics & Nigerian Languages, UNILORIN, 2014) Adeosun, Hezekiah OlufemiIfá jẹ́ àkójọpọ̀ ọgbọ́n àti ìrírí àwọn Yorùbá. Oríṣiríṣi nǹkan nípa èrò ọkàn àti ìtàn àwọn Yorùbá ló sì pé sínú rẹ. Ẹsẹ Ifá ni àwọn ìtàn tí à ń bá pàdé nínú Ifá. Èròńgbà iṣẹ́ yìí ni láti ṣe àgbéyẹwò ìṣàtúnpín ìhun ẹsẹ Ifá tí Àjàyí (2002) ṣe nínú iṣẹ́ rè tí ó pè ní Ifá Divination: Its practice among the Yorùbá of Nigeria. Kí èròńgbà iṣẹ́ yìí tó wá sí ìmúṣẹ, a wo àwọn àkọsílẹ̀ tí ó tí wà ṣáájú ti Àjàyí (2002) lórí ìhun ẹsẹ Ifá, kí á tó wo bí Àjàyí ṣe pín tirè. Àbájáde iṣẹ́ yìí fihàn pé àwọn onímọ̀ mẹ́rin ọ̀tọ̀ọ̀tọ̀ ni wọ́n ti ṣiṣẹ́ takuntakun lórí ìpín ìhun ẹsẹ Ifá àti ìlànà tí wọ́n gbà fi pín in. Àwọn onímọ̀ náà ni Raymond (1964), Bascom (1969), Abímbọ́lá (1976) àti Ọlátúnjí (1984). Iṣẹ́ yìí gúnlẹ̀ pẹ̀lú àlàkalẹ̀ ọ̀nà mẹ́ta gbòòrò tí Bádé Àjàyí ní a lè gbà láti pín ìhun ẹsẹ Ifá. Àwọn ọ̀nà mẹ́ta náà ni ọ̀rọ̀ àkọ́sọ, ìtàn Ifá, àti ọ̀rọ̀ àsọkágbá. Ní èrò tiwa, ìlànà ọ̀tun yìí rọrùn díẹ̀ ju ti àtẹ̀hìnwà lọ láti pín ìhun ẹsẹ Ifá.Item Associations: Cultural, Cooperative, and Religious(Pan-African University Press, Austin, Texas, 2017) Adeosun, Hezekiah OlufemiThis chapter focuses on the three major types of associations among the Yorùbá ethnic group of Nigeria: cultural, cooperative, and religious associations. Different kinds of definitions have been given by scholars on what the term ‘association’ means, depending on the area of academic discipline or context of use. For instance, to a psychologist, association could refer to a connection between conceptual entities or mental states that results from the similarity between those states or their proximity in space or time. To a sociologist, association could be defined as an organized body of people who have an interest, activity, or purpose in common. An association is an organized group of persons associated together for religious, benevolent, cultural, scientific, political, patriotic, or other purposes. In this chapter, the sociological perspective is appropriate and germane.Item Barriers to child language performance: The case of Yoruba(The University press, University of Cape Coast, 2010) Adeosun, Hezekiah OlufemiThe main thrust of this paper is to examine critically the barriers to child performance in Yoruba language, employing a post-colonialist theory as our theoretical framework. Of recent, the interest of some African Literary scholars has been focused on the purported neglect of African indigenous languages by the generality of the people. Therefore, effort has been greatly intensified to alert the stakeholders on the grave consequence of this ugly development. Notable among these scholars is ‘wa Thiong’o (1994:17) who describes the colonialist imposition of foreign language on African nations as unfortunate. He says “Learning, for a colonial child, became a cerebral activity and not an emotionally felt experience”. Reason being that the language of his conceptualization and the thought in him, take the visible form of a foreign language. In the same vein, since the colonizers have succeeded in imposing their language on Nigeria, we have perceived our indigenous languages as being inferior to the English Language. Hence, English Language has become the main determinant of a child progress up the ladder of formal education. However, this paper delves into factors that hinder the good performance of a Yoruba child in using his mother tongue and also suggests some solutions to the barriers.Item Ero bayeseri Ojogbon Alaba lori oro esin ninu Asayan Arofo(Dept of Linguistics, African & Asian Studies, University of Lagos, 2017) Adeosun, Hezekiah OlufemiÀfojúsùn àpilẹ̀kọ yìí ni láti wo èrò báyéṣerí Ọ̀jọ̀gbọ́n Àlàbá lórí ọ̀rọ̀ ẹ̀sìn nínú ọ̀kan nínú iṣẹ́ rẹ̀ tí ó pè ní Àṣàyàn Àròfọ̀ (2003). A ṣàmúlò ewì mẹ́ta tó jẹ mọ́ orí-ọ̀rọ̀ tí a yàn láàyò lára orì-ọ̀rọ̀ mẹ́ẹ̀dọ́gbọ̀n tí ó wà nínú ìwé náà pẹ̀lú lílo tíọ́rì ìlò-àmì ajẹmáwùjọ (Socio-semiotics) fún ìtúpalẹ̀. Tíọ́rì ìmọ̀ ìlò-àmì ajẹmáwùjọ tẹpẹlẹ mọ́ ọ̀gangan ipò ìṣẹ̀lẹ̀ (èyí tí í ṣe orí-ọ̀rọ̀ afọ̀, ìṣọwọ́ṣafọ̀ àti ọ̀nà ìgbàṣafọ̀) àti ọ̀gangan ipò àṣà. Kókó orí-ọ̀rọ̀ afọ̀ ni ṣíṣe ohun gbogbo ní ìwọ̀ntun-wọ̀nsì nípa ẹ̀sìn, fífi ọ̀rọ̀ ẹ̀sìn bojú ṣe ohun gbogbo ní orílẹ̀-èdè Nàìjíríà, àti àwọn ìwà àìṣedéédé lọ́wọ́ àwọn ọmọ Nàìjíríà. Ìṣọwọ́ṣàfọ̀ sọ nípa àjọṣepọ̀ tó wà láààrin akewì àti àwọn ọmọ Nàìjíríà tó kọ ewì fún. Àjọṣepọ̀ tí ọ̀kan nínú àgbàlagbà ọmọ orílẹ̀-èdè tí ọ̀rọ̀ ìṣẹ̀lẹ̀ àwùjọ rẹ̀ jẹ lógún. Ọ̀nà ìgbàṣafọ̀ akewì ni bíbu ẹnu àtẹ́ lu ìwà ìmẹ́lẹ̀ lórúkọ ẹ̀sìn nípa lílo àwọn ọnà-èdè bí i: ìfohunpènìyàn, ìfọ̀rọ̀dárà, àti àkànlò-èdè. Ìrírí akewì tí ó fi gbé ewì kalẹ̀ àti ti lámèétọ́ tí ó ṣe ìtúpalẹ̀ ewì ni ó jẹyọ ní ọ̀gangan ipò àṣà. Ìṣẹ́ yìí gúnlẹ̀ pé tí ènìyàn bá farabalẹ̀ ṣe lámèétọ́ iṣẹ́-ọnà kan dáradára pẹ̀lú tíọ́rí ìmọ̀ ìlò-àmì ajẹmáwùjọ, kò ní í ṣòro láti mọ èrò báyéṣerí oníṣẹ́-ọnà kan lóri ètò àwùjọ rẹ̀.Item Fagunwa ati eto oro-aje awujo Naijiria(Yoruba studies Association of Nigeria, 2016) Adeosun, Hezekiah OlufemiÒdú ni Fágúnwà ní àwùjọ ìtàn àròsọ Yorùbá kì í ṣe àìmọ̀ fólóko. Ọ̀pọ̀lọpọ̀ iṣẹ́ ni àwọn onímọ̀ ti ṣe lórí kókó-èrò kan tàbí òmíràn nínú àwọn ìtàn àròsọ Fágúnwà. Àmọ́ ọ̀tun-ọ̀tun lọjọ́ ń yọ lọ̀rọ̀ ìmọ̀ jẹ́, ojú tí a gbà wo ìtàn àròsọ Fágúnwà nínú iṣẹ́ yìí yàtọ̀ díẹ̀ sí èyí tí àwọn àṣáájú ti ṣe. Èròńgbà iṣẹ́ yìí ni láti ṣàgbéyẹ̀wò ètò ọrọ̀-ajé àwújọ tí Fágúnwà fara mọ́ nínú àwọn ìtàn àròsọ rẹ̀. A ṣe àmúlò mẹ́ta nínú àwọn ìwé ìtàn àròsọ rẹ márùn ún tó gbajú-gbajà. Àwọn ìwé náà ni Igbó Olódùmarè, Ìrèké Oníbùdó àti Àdììtú Olódùmarè. A ṣe àmúlò àwọn ìwè mẹta yìí nítorí nínú wọn ni à ti rí èrò Fágúnwà lórí ètò ọrọ-ajé àwújọ. Tíọ́rì tó tẹlé èrò Máàsì ni a fi ṣe àtẹ̀gùn fún ìṣẹ́ náà. Àbájáde iṣẹ́ yìí fi hàn pé Fágúnwá kọ ìhà tí ó ga díẹ̀ sí ètò ọrọ̀-ajé olókòwò aládàáńlá gẹ́gẹ́ bí ètò ọrọ̀-ajé àwùjọ ṣe rí ní àkókó tirẹ̀. Bí ó ṣe fi àǹfàní tó wà nínú irúfẹ ètò ọrọ̀-ajé yìí hàn náà ni ó pe àkíyèsí wa sí ewu tí ó rọ̀gbà yí i ká. Ní ìgúnlẹ̀, iṣẹ́ yìí dábàá pé ètò ọrọ̀-ajé alájọni yóò ṣe àwọn ènìyàn àwùjọ bí orílẹ̀-èdè Nàìjíríà ní ànfàní, nítorí pe àjọni ni àwọn ohun ìní àwùjọ bẹ́ẹ̀, yàtọ̀ sí ti ètò ọrọ̀-ajé olókòwò aládàáńlá (irúfẹ́ ti Nàìjíríà) tí ọrọ̀ àwújọ ń bẹ lọ́wọ́ ìwọ̀nba àwọn ènìyàn díẹ, tí wọ́n sì fi ń jẹ gàba lórí ọ̀pọ̀ ènìyàn ní àwùjọ.Item Fagunwa ati eto oro-aje awujo Naijiria(Yoruba Studies Association of Nigeria, 2016) Adeosun, Hezekiah OlufemiÒdú ni Fágúnwà ní àwùjọ ìtàn àròsọ Yorùbá kì í ṣe àìmọ̀ fólóko. Ọ̀pọ̀lọpọ̀ iṣẹ́ ni àwọn onímọ̀ ti ṣe lórí kókó-èrò kan tàbí òmíràn nínú àwọn ìtàn àròsọ Fágúnwà. Àmọ́ ọ̀tun-ọ̀tun lọjọ́ ń yọ lọ̀rọ̀ ìmọ̀ jẹ́, ojú tí a gbà wo ìtàn àròsọ Fágúnwà nínú iṣẹ́ yìí yàtọ̀ díẹ̀ sí èyí tí àwọn àṣáájú ti ṣe. Èròńgbà iṣẹ́ yìí ni láti ṣàgbéyẹ̀wò ètò ọrọ̀-ajé àwújọ tí Fágúnwà fara mọ́ nínú àwọn ìtàn àròsọ rẹ̀. A ṣe àmúlò mẹ́ta nínú àwọn ìwé ìtàn àròsọ rẹ márùn ún tó gbajú-gbajà. Àwọn ìwé náà ni Igbó Olódùmarè, Ìrèké Oníbùdó àti Àdììtú Olódùmarè. A ṣe àmúlò àwọn ìwè mẹta yìí nítorí nínú wọn ni à ti rí èrò Fágúnwà lórí ètò ọrọ-ajé àwújọ. Tíọ́rì tó tẹlé èrò Máàsì ni a fi ṣe àtẹ̀gùn fún ìṣẹ́ náà. Àbájáde iṣẹ́ yìí fi hàn pé Fágúnwá kọ ìhà tí ó ga díẹ̀ sí ètò ọrọ̀-ajé olókòwò aládàáńlá gẹ́gẹ́ bí ètò ọrọ̀-ajé àwùjọ ṣe rí ní àkókó tirẹ̀. Bí ó ṣe fi àǹfàní tó wà nínú irúfẹ ètò ọrọ̀-ajé yìí hàn náà ni ó pe àkíyèsí wa sí ewu tí ó rọ̀gbà yí i ká. Ní ìgúnlẹ̀, iṣẹ́ yìí dábàá pé ètò ọrọ̀-ajé alájọni yóò ṣe àwọn ènìyàn àwùjọ bí orílẹ̀-èdè Nàìjíríà ní ànfàní, nítorí pe àjọni ni àwọn ohun ìní àwùjọ bẹ́ẹ̀, yàtọ̀ sí ti ètò ọrọ̀-ajé olókòwò aládàáńlá (irúfẹ́ ti Nàìjíríà) tí ọrọ̀ àwújọ ń bẹ lọ́wọ́ ìwọ̀nba àwọn ènìyàn díẹ, tí wọ́n sì fi ń jẹ gàba lórí ọ̀pọ̀ ènìyàn ní àwùjọ.Item Features of Capitalism in the novels of Fagunwa: A Marxist Approach(Linguistics Association of Nigeria, 2007) Adeosun, Hezekiah OlufemiFagunwa, a frontier and a prolific Yoruba literary writer, addresses a plethora of issues in his works which have attracted attention of scholars in recent time. This study attempts a critique of some capitalist economy tendencies in the selected novels of Fagunwa. The novels examined and hinged on the narrative techniques and use of language of the author are; Igbó Olódùmarè (1949), Ireke Onibudo (1949) and Àdììtú Olódùmarè (1961). Marxism’s aspect of economic determinism is the theoretical framework adopted for the study. Among the findings revealed in the study is that Fagunwa is said to have defended the ideology of the colonial order in Nigeria which introduced capitalism into her economy. The havoc capitalist economy wrecks on the masses of Nigeria is enormous that the few bourgeoisie appropriate the wealth of the generality of the people to themselves, thereby using the wealth to perpetually oppress the masses. The study concludes that political leaders should be socially aware of and to reflect on the consequences of their economic policies on the masses. It also recommends socialist economy as a better economic system that will be beneficial to a society like Nigeria.Item Ifaara lori ise iwadii(Department of Linguistics and Nigerian Languages, 2016) Adeosun, Hezekiah OlufemiÀwùjọ kan kò lè tẹ̀síwájú tí ó bá dúró ṣigidi sójú kan bíi adágún odò, àwùjọ tí kò bá sì fẹ́ bí ó tí wà ní ìbẹ̀rẹ̀ pẹ̀pẹ̀, dandan ni kí ó máa ṣán ọ̀nà bí àwùjọ náà yóò ṣe máa gbèrú. Ọ̀nà kan gbòógi láti ṣe èyí ni ṣíṣe iṣẹ́ ìwádìí lórí ìṣẹ̀lẹ̀, ìwà, ìṣe tàbí àṣà kan. Ó ṣòro gan an ni láti sọ oríkì iṣẹ́ ìwádìí ní pàtó. Ohun tí ó fa sábàbí ni pé oríṣìíríṣìí nǹkan tí ó ń lọ láwùjọ ẹ̀dá ni ìwádìí lè jẹmọ́. Èyí ló ká ni lọ́wọ́ kò láti ki iṣẹ́ ìwádìí ní oríkì gúnmọ́ kan. Iṣẹ́ ìwádìí lè jẹmọ́ wíwá ẹ̀rí kan gbòógì tí yóò ṣèrànwọ́ fún àwọn aláṣẹ lẹ́nu iṣẹ́, pàápàá èyí tó jẹ mọ́ ìgbésí ayé ẹ̀dá láwùjọ. Iṣẹ́ ìwádìí sì lè jẹ́ ọ̀nà láti ṣe ọ̀fíntótó lórí àtubọ̀tán tí ó le fara hàn lórí àjọṣepọ̀ láààrin ẹ̀dá méjì tàbí jù bẹ́ẹ̀ lọ. Nígbà tí a bá ń dọ̀rọ̀ rò lórí kókó ọ̀rọ̀, nǹkan tí a lè sọ ni pé iṣẹ́ ìwádìí ń tọ́ka sí àwọn àbùdá aṣàfihàn ẹ̀dá àwùjọ, àyíká àwùjọ́ ẹ̀dá, ìṣe, ìwà àti èrò àwọn ẹgbẹ́ tàbí ọgbà láwùjọ.Item Indigenous Knowledge Systems and Dispute Resolutions: The Yoruba Example(Langaa Research & Publishing Common Initiative Group, 2015) Adeosun, Hezekiah OlufemiYorùbá, like every other society has a history behind its knowledge resources which guides its development resource. This is greatly explicated in its oral literature; like proverbs, folktales, Ifá corpus, songs, and festivals. This study aims at investigating the Yorùba indigenous knowledge systems in conflict resolution process. Twenty proverbs are copiously selected for analysis out of the fifty proverbs collected. The proverbs are selected based on the thematic pre-occupation of the study and analysed with the Nativist Model of Postcolonial theory. The model suggests that the people and race that had been colonised by the West, at a time in history, should dig deep into their culture and tradition, and make use of their indigenous languages for their literary discourse. The study reveals, among other things, that proverb as an indigenous knowledge system among the Yorùbá serves as a potent tool in resolving disputes. It has worked for the people in the past to curtail disputes and crises, which brought about a peaceful society. The study, therefore, recommends that adoption of indigenous knowledge system as proverbs in resolving contemporary issues relating to dispute and conflict will be of immense contribution to bringing sanity to the society.Item Indigenous languages and Mass Media in Nigeria: The case of Yoruba(Dept of Linguistics & Language, Adekunle Ajasin University, 2010) Adeosun, Hezekiah OlufemiAs soon as the colonial administration, vis-à-vis Christianity was introduced in most African nations, use of indigenous languages of their host nations was enormous in achieving the set objectives of the colonial masters/missionaries. They were aware of the fact that the success or failure in reaching their vast audience would depend on the appropriateness of the choice of language. The idea of indigenous newspaper production in Nigeria was first initiated in 1859 by an English Missionary, Reverend Henry Townsend which was the Yoruba Language Newspaper, ÌWÉ ÌRÒHÌN FÚN ÀWON ARÁ ÈGBÁ ÀTI YORÙBÁ (Newspaper for the Ègbá People and the Yorùbá) located in Ake, Abeokuta. Although the paper was established perfunctorily for educational and proselytizing purposes, it could hardly avoid dabbling into the politics of the sustaining environment, given especially Townsend’s own personality and ideal. In view of this, this paper tends to see Yoruba indigenous language as a vibrant tool in Nigerian mass media from the era of colonial rule to the present day, using Development media theory as our framework. Also, its impact through the mass media in achieving a well-informed society and in inculcating the right type of values and attitudes for the survival of the individual and the Nigerian society is highly commendableItem Isekariaye ati asa Yoruba: Agbeyewo ewi apileko Aye n yipo(Dept of Linguistics & Nigerian Languages, UNILORIN, 2008) Adeosun, Hezekiah OlufemiKì í se ohun tuntun tàbí ohun èèwò ni kí àwùjo kan mú lára àbùdá àsà àwùjo mìíràn. Nípasè èyí, ìdàgbàsókè àti ìtèsíwájú nípa ètò oró-ajé, ìsèlú, ìmò èro àti ìmò sáyénsí yóò máa bá irú àwùjo béè. Sùgbón ohun tó burú jáì ni kí àsà tí a mú láti ara àbùdá rè kúkú wá gba orí lówó àsà tí a yá a wò. Pàtàkì ohun tí a gbé yèwò nínú isé yìí ni àkóbá tí ètò ìsekáríayé (tàbí ohun tí Adéyemí (2006) pè ní ìso-ayé-dòkan) se fún àsà Yorùbá, pàápàá àsà ìgbéyàwó. A fí ewì àpilèko Ayé n yípo tí Àyángbilé àti Òpádòtun ko se àtègùn. A wo ire àti ibi tó wà nínú ìsekáríayé, gégé bí ó se hàn nínú ewì àpìlèko yìí, pèlú ìmòràn ònà àbáyo nípa pípadà sí àsà ìbílè Yorùbá.Item Marxist ideology and revolution in Adeniyi Akangbe's Ayegun(South African Journal of African Languages, 2017-06-26) Adeosun, Hezekiah OlufemiBad leadership with its attendant consequence of bad governance has been the major impediment to the development of Nigeria. This problem has, therefore, been a serious concern to most literary scholars in recent time. This paper is an examination of Marxist ideology and revolution in Àkàngbé’s play text, Ayégún published in (2007). The thematic preoccupation of the text concerns the roles of political leaders in the act of governance in Nigeria. The paper adopts Marxism’s aspect of economic determinism in which capitalists own the power and the proletariats have only their labour. This results in alienation of the proletariat from their products and societal affairs. The paper discovers that some of the leaders (i.e., political, traditional and religious leaders) are insensitive to the plight of the masses. The political leaders, security agents, electoral officers, bank chiefs and some religious leaders collaborate to rig elections and loot treasuries, thereby leaving the masses in perpetual suffering. The study concludes that unless the masses rise up to the challenge posed by the ruling class, oppression and impunity will continue.Item Nigeria's political experience: 1960-1997 in Duro Adeleke's Aso Igba(Department of history & International Studies, Kogi State University, 2012) Adeosun, Hezekiah OlufemiThis paper addresses Nigeria’s political experience since the country’s independence in 1960 to the military administration of General Sanni Abacha, using Dúró Adélékè’s poetry book, Aṣọ Ìgbà (1997) as illustration. The poems for analysis are selected based on their thematic preoccupation and discussed within the socio-semiotic approach. Socio-semiotics examines semiotic practices, specific to a culture and community, for the making of various kinds of texts and meanings in various situational contexts (i.e., field, tenor and mode of discourse) and contexts of culturally meaningful activity. The findings in the work are that the poet’s field of discourse centres on the plight of the Nigerian masses that requires the attention of the Government, imbalance and marginalization of some groups in governance. The tenor of discourse exhibits unpalatable social relations between the government and the citizens. The mode of discourse is the rhetorical mode of warning, advising and the use of metaphorical expressions couched in wordplay. The context of culture portrays the use of cultural symbols, folktale, proverbs and song. The study concludes that the employment of the contexts of situation and of culture to analyse the text gives an opportunity of decoding the selected poems exhaustively to mean what the poet has used the language to mean in a given situation.Item Portrayal of Yoruba sociocultural heritage in the practice of the kegite movement in Nigerian tertiary institutions(South African Journal of African Languages, 2019-04-16) Adeosun, Hezekiah OlufemiA discourse on the Yorùbá socio-cultural heritage is an excavation of aspects of the people’s ingenuity in the attempt to conquer nature and create peaceful social existence. A typical Yorùbá person is expected to have a very good knowledge of his/her cultural past and be able to transmit this to the future generation. The knowledge required in this area is acquired informally through participation in community activities. The objective of this article was to examine some aspects of the Yorùbá socio-cultural heritage as portrayed in the practice of the Kegite Movement in Nigerian tertiary institutions. Participant observation method of data collection which involved the researcher himself in the research setting was adopted. The article also adopted a socio-cultural theory for its analysis. Among the findings revealed in the study were that the Kegite Movement promoted aspects of the Yorùbá heritage which involved entrenching associations, teaching and enhancing morals through music, method of selecting a king and his chiefs, use of language, and use of palmwine for entertainment purpose. This article concludes that the Kegite Movement has been a virile organisation towards promoting the Yorùbá socio-cultural heritage and in uniting the youth in Nigerian tertiary institutions.Item A Re-classification of Yoruba Contemporary Poets(National institute of for Nigerian Languages, Aba, 2018) Adeosun, Hezekiah OlufemiPoetry is one of the literary genres in Yorùbá studies which scholars have endeavoured to classify in various categories. This study aims at closing the gap the existing classifications have created by a slight modification. The study relies on existing literature on classifications of poetry in Yorùbá studies. Examples of such classifications are Olábímtán (1974), Fólórunṣó (1998) and Fálétí (2009) that are critically examined to come up with a new classification. The study reveals that though these classifications are helpful, but they are not all embracing of the Yorùbá poets. The study concludes by suggesting a four broad classification of the Yorùbá poetry and poets. These are literate poets, commercial poets, poem recorders and poem translators.Item The Role of Indigenous Religion in Fostering Social Stability and National Development: Lessons from Ifa of Nigeria(Langaa Research & Publishing Common Initiative Group, 2015) Adeosun, Hezekiah OlufemiNigeria, today, is faced with a plethora of challenges among which is religious rivalry between the two imported religious faiths, namely Christianity and Islam. This ugly development affects the entire aspects of her endeavours, namely; economic, social, political and environmental. This study aims at examining the relevance of Ifá, a Yorùbá indigenous religion, towards addressing a mirage of problems confronting the Nation as a result of unhealthy rivalry between the two foreign religions. The basic traditional worship of the Yoruba is Ifá, it is known as the Yorùbá god of wisdom. Ifá philosophy is one of the oldest forms of knowledge revealed to mankind. It encompasses the revelations, way of life and religion taught by Ọ̀rúnmìlà, who was the Creator’s own witness when the creation of all other organic and inorganic substances was undertaken. The method adopted in this work is descriptive, using some verses in Ifá corpus in Yẹmí Ẹlẹbúìbọn’s Ifá: The Custodian of Destiny, as data to substantiate claims on the effectiveness of indigenous religion in building a virile Nation. The study reveals among other things that indigenous religious system, as exemplified in Ifá, enhances social stability and national development. It, therefore, notes that unless the people of Nigeria go back to their root and practice the ethos of their indigenous religion as prescribed, peace and stability may continue to elude the society.Item Socio-economic roles of women in contemporary Yoruba society: An appraisal of Arinpe Adejumo's Ro oo Re(Department of theatre arts Benue State University, Makurdi, 2013-04) Adeosun, Hezekiah OlufemiThis study examined roles attributed to the contemporary Yorùbá women in the Nigerian socio-economic milieu. Series of critical works have existed on female characters in both Yorùbá prose and plays but few, as we are aware, has existed on Yorùbá written poetry. In an attempt to fill this gap, this study made use of six poems selected from Adéjùmò’s collection of twenty-eight poems, Rò óo Re (2002). The study employed the theory of African feminism as framework. Among the findings of the study were that the roles played by the Yorùbá women in the present Nigerian socio-economic system are enormous. They play both supportive and complementary roles to their husbands in making ends meet at home, and also help in nation building. The study also identified and condemned some ugly aspects in the attitudes and behaviours of some contemporary women which prevented them from fulfilling their socio-economic responsibilities in the society. It, therefore, concluded that women should be treated equally as their male counterparts.Item Socio-political discourse in contemporary Yoruba written poetry: a socio-semiotic appraisal of Ajanaku's Orin Ewuro and Olunlade's Ewi Igbalode(Language & Society Research Committee 25 of the International Sociological Association, 2015) Adeosun, Hezekiah OlufemiNigeria’s political and social experience has been the main issue that have attracted the attention of the Yorùbá poetry writers in the recent time. This study examined how two poets used their texts to accentuate their views on different political and social events in the country. The poems for the analysis were randomly selected from Àjànàkú’s Orin Ewúro (1998) and Olúnládé’s Ewì Ìgbàlódé (2002) and discussed within the theoretical framework of socio-semiotics. This entailed employing context of situation (that is, field, tenor and mode of discourse) and context of culture. Among the findings in the work were that the poets’ field of discourse centred on the insensitivity of the political leaders to the problem of the poor, horrible experience of Nigerians during the military regime, bribery and corruption among law enforcement agents and the generality of the people. The tenor of discourse portrayed hatred and unfriendliness between the political leaders and the masses. The mode of discourse was characterized by highly rhetorical confrontational, incantatory expressions laced with satirical metaphorical devices and parallelism. The context of culture exhibited the use of folktale song and cultural symbols. The study concluded that the deployment of both the contexts of situation and of culture to analyse the poems paved way for an intensive study of Yorùbá written poetry, thereby making their meaning embellishments more readily accessible.Item A Socio-semiotic analysis of Oluyemisi Adebowale's Igba Lonigbaaka(Obafemi Awolowo University, Ile-Ife, 2013) Adeosun, Hezekiah OlufemiSocio-semiotics is a relatively new field of study in Yorùbá scholarship and in Yorùbá written poetry in particular. Adeosun’s (2012) work, A Socio-semiotic study of selected Yorùbá written poetry, is the pioneering effort in the Yorùbá written poetry. However, this study was an exploration of socio-semiotic approach for the analysis of six poems in Adébòwálé’s Ìgbà Lonígbàákà. It aimed at unravelling how the poet selected words to discuss the social happenings in her environment. Socio-semiotics emphasised the importance of context, both context of situation and context of culture, in reconstructing the meaning of a text. In the study, context of situation (i.e., field, tenor and mode of discourse) and context of culture were used for the interpretation of the selected poems. The major findings located in the field of discourse centred on the social vices that are prevalent among contemporary young girls and women, and also the issue of bribery that has eaten deep into the fabric of all sectors of the society. The tenor of discourse exhibited the poet’s role interaction as a wife and mother. The mode of discourse was advising through the use of metaphorical expressions. The context of culture foregrounded the Yorùbá ideological stance on the marriage institution. The study concluded that the deployment of socio-semiotic tools to analyse the selected poems made the interpretation of the poems more easier, by identifying some social problems in the society and also suggesting solutions to these problems.Item Towards a socio-semiotic model for the analysis of Yoruba written poetry(Dept of Linguistics & African Languages, UNIBADAN, 2012) Adeosun, Hezekiah OlufemiUntil recent time, stylistics, literary and textlinguistic theories have been the major tools employed in analyzing Yorùbá written poetry. However, this study explored and exploited a Socio-semiotic approach towards the analysis of Yorùbá written poetry. Socio-semiotics, which was introduced by the linguistic theorist, Michael Halliday (1978), examines semiotic practices, specific to a culture and community, for the making of various kinds of texts and meanings in various situational contexts and contexts of culturally meaningful activity. In an attempt to introduce this theoretical framework, effort was made to examine the concept of socio-semiotics and its components. Also, a socio-semiotic model was proposed for the analysis of Yorùbá written poetry. In our model, the text, context of situation, context of culture and meaning potential were well emphasized as evident in our sampled data.