Browsing by Author "Ogunlola, 'Layo"
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Item Akinwumi Isola ati Eda Obinrin: Ere onitan Efunsetan Aniwura ati Olu Omogege bi itokasi(Macmillan Nigeria Publishers Ltd, 2002) Ogunlola, 'LayoIpo obinrin lawujo wa ti di koko ti a maa in jiroro lé lori ni gbogbo igba. Aduké Adébayo (1999) so pé: The history of feminism (from the Latin word femina, ‘ ‘pertaining to women’ ’ can be traced back to the-17th century in Europe where women in the aristocratic class began to demand for improved rights and opportunities”. (itan nipa oro 0binrin ni a le topinpin si igbé pipe séyin ni ilé alawofunfun nibi ti awon obinrin to jé isori béré sii béére fun ayipadii ninu eto ati anfaani).Item Aparo kan ko ga ju okan lo: Agbeyewo kiko ede abinibi ile adulawo ati ede ajoji: Ede Yoruba gege bi akiyesi.(Macmillan Nigeria Publishers Ltd, 2006) Ogunlola, 'LayoItem Archetypal Representation of Factors against the Spirit of "Omoluabi" in selected Contemporary Yoruba Written Plays(Department of the Performing Arts, University of Ilorin, Ilorin, Nigeria, 2014) Ogunlola, 'LayoThe spirit of good character (Omoluabi), despite being a panacea for societal development, is fast eluding the Nigerian society in general and the Yoruba society in particular. The major objective of this paper is to analyse the major factors responsible for the society’s moral decadence level as portrayed by selected Yoruba playwrights. Three Yoruba written plays were examined. They are: Omotayo and Ogunniran’s Abinueni (1997), Sangotoye’s Adakédajé (2007) and Ajiboye’s Eéfin Niwa (2008). The methodology is descriptive and the principle of archetypal theory which links human behaviours with society’s myths was adopted. The theory believes that whatever behaviour one puts up, it is an archetype of somebody or something. Our findings reveal that demonic archetypes, the lion archetypes and the ‘id’ and ego personality are among the factors against the spirit of ‘Omoluabi’ in contemporary Yoruba society. The paper is significant in the sense that it further exposes the weaknesses of our society especially in the area of their attitude to moral degeneration and moral decadence. The paper concludes that the selected authors have demonstrated that the society sets and controls the peoples’ moral and unless this is strictly observed, the society cannot move forward.Item Barriers to indigenous language learning and their use in Nigerian schools: the Yoruba language experience.(International Journal of Humanities and Cultural Studies, 2015-06) Ogunlola, 'LayoIt is a known fact that in most West African states and particularly in Nigeria. Indigenous language teaching and language use have suffered serious setbacks. The blame has been put severally. People who had their primary and post primary education in Nigeria would agree that despite the emphasis laid on the teaching use of English language in our schools today, a large percentage of school children, and students still fail the subject. This paper examines the barriers to effective indigenous language teaching and language use in Nigerian Schools, using the Yoruba language as reference point. The paper goes into the pastand investigates the socio-political forces operating within the history of the nation, Nigeria. It observes that a number of factors militate against effective learning and the use of indigenous languages in schools. These include speaker’s comportment, non-availability of trained and qualified teachers, non-challant attitude of education administrators and the like. It also examines the possible consequences on the entire nation. Our findings reveal that partial or total neglect of the teaching and learning of indigenous languages brings the nation backward. The paper concludes that unless all stakeholders in the education sector have a re-think, emphasize and enforce the teaching and use of the child’s native language in schools, the society may not be better off.Item The belief in the existence of Evil forces and their implications on the social life of the Yoruba people: Witchcraft and Sorcery as a focus(Association of Nigerian Academic Researchers (ASNIAR), 2004-09) Ogunlola, 'LayoWe want to start this paper by saying that the Yoruba constitute one of the largest ethnic groups in West Africa and that probably, no African group had greater influence on the culture of the New World than the Yoruba who until today their descendants still preserve Yoruba culture and traditions the World over (See Awolalu, 1979 on preface). They are bound together by language, traditions and religious beliefs and practices. The keynote of their life is their religion and according to ldowu, (1962:159-160) “religion forms the foundation and the all governing principle of life for them. As far as they are concerned, the full responsibility of all the affairs of life being to the deity". They hold the belief that God, the Creator of mankind (Eledaa) did not create man to suffer just as the Holy Books tell us that all things created by God (man, animals birds, trees plants etc.) were good despite these beliefs, the Yoruba and even the entire human race found themselves in a world filled with difficulties, misfortunes and the like. They found themselves in a world where evil co-exist with the good.Item THE BELIEF OF THE YORUBA PEOPLE ABOUT WITCHCRAFT AND SORCERY: A CRITICAL EVALUATION(University of Ilorin Library and Publications Committee, 2015) Ogunlola, 'LayoThe Yoruba constitute one of the largest ethnic groups in Nigeria. It is doubtful if any other African group has greater influence on the culture of the new world than the Yoruba whose decendants until today, continue to preserve Yoruba culture and traditions the world over (Awolalu, 1979). They are bound together by language, traditions and religious beliefs and practices. The keynote of their life is their religion and according to ldowu, (1962, pp. 159-160) “religion forms the foundation and the all-governing principle of life for them. As far as they are concerned, the full responsibility of all the affairs of life belong to the deity”. The Yoruba hold the belief that God, the Creator of mankind, (Elédaa) did not create man to suffer just as the Holy books tell us that all things created by God (man, animals, birds, trees, plants, 1] were good. In spite of this belief, the Yoruba and even the entire human race find themselves in a world filled with difficulties, and misfortunes. They find themselves in a world where evil co-exists with good. The objective of this paper among others is to determine the extent to which this belief affects the people’s behaviour. The paper establishes the fact that membership of secret groups most times affects the behaviour of members and the generality of the people either positively or negatively. The research methodology for this nasty is analytical. The paper concludes that in as much as people still experience misfortunes, the belief in the existence of witchcraft and sorcery and the fear attached to their activities will persist. The paper therefore suggests that man should accept his fate, and continue to struggle and battle whatever difficulties that come his way.Item Moral Education: A panacea for National Development(Institute of Education, University of Ilorin, 2006-06) Ogunlola, 'LayoThere is no doubt the fact that Nigeria as a developing country is striving to join the league of communities of developed nations of the world both technologically and politically. All institutions in Nigeria (both private and public) are established with certain aims and objectives in most cases, to make individuals useful members of their respective societies. It is doubtful, however, if these aims and objectives form part of our educational focus today, and if they do, to what extent are they pursued? This is because our institutions of learning (especially the tertiary institutions) are beget with the nefarious activities of cultists and secret societies, resulting in brutal murder of students, lecturers, management staff and so on. The purpose of this paper therefore is to examine the need for the introduction of moral education as an antidote to the high rate of indiscipline on campuses in particular and our society in general, resulting in wastage of lives and properties.Item Mother-tongue as a medium of instruction in schools: A case study of Yoruba.(Imprimerie Sauve-Documents, 03BP3689, Cotonou, republique du Benin, 2011) Ogunlola, 'LayoIntroduction: Several scholars and government agents have written in favour of the need to adopt the child’s mother tongue as a medium of instruction in our schools. Among them are: Fafunwa 1974, Majasan 1975, Awoniyi 1978, Omotoye 1996, Federal Government of Nigeria 1998, Odetokun 2010, to mention just a few. This paper examines the prospects and problems of the use of the child’s mother—tongue language for instruction in schools using the Nigeria situation and the Yoruba mother-tongue as the yardstick. At the end, a number of solutions are proffered. The Universal Primary Education programme was launched in September, 1976 by General Olusegun Obasanjo, the then Military Head of State ‘of the Federal Republic of Nigeria. The implementation came as a result of the recommendations of the National Curriculum Conference of 1989 which as well gave birth to the evolution of the 6-3-34 system of education, which states that: Government will see to it that the medium of instruction in the Primary School is initially the mother-tongue or the language of the immediate community and at a later stage, English (N.P.E.1981). 2 In its review of 1998, the policy states that the medium of instruction in the primary school shall be the language of the environment for the first three years. During this period, English language shall be taught as a subject. From the fourth year, English shall progressively be used as a medium of instruction and the language of the immediate environment and French shall be taught as subjects.Item Nje Agboso ni Isare Yoruba bi?(Ilorin Journal of the Humanities, 2004) Ogunlola, 'LayoItem Parenthood and child upbringing amongst the Yoruba of Southern Nigeria(Markudi Journal of Arts and Culture, 2014-06) Ogunlola, 'LayoThere is no doubt that globally today, moral decadence level is on daily increase. In the homes, schools, offices and so on, there are lots of social vices. People put the blame variously. Some say the parents are to blame while others believe it is the manifestation of the interference of foreign cultures and the attendant civilization. This paper examines the roles of parents in bringing up the child. It observes that most parents have failed in their duties to their children leaving this very important duty in the hands of the school teacher. They probably do not realize the fact that the child spends more time with the parent than he does with the teacher. The outcome is not favorable to the child, his parents and the society at large. The paper highlights some of the factors militating against parental care and its effects on the child's upbringing using the Yoruba people of Nigeria as example. The paper then concludes that unless parents are ready to face reality. The future of the children and indeed the entire society may be in jeopardy.Item The role of traditional Yoruba Education in National Development(Department of Adult Education & Extra-mural Studies, University of Benin, Benin City, Nigeria, 2005-06) Ogunlola, 'LayoIntroduction It is a general belief of most people in Nigerian society today that the standard of education is deteriorating. A number of factors have been suggested to be responsible for this. While some put the blame on the school pupils/students, others say it is the fault of the parents while some say the government caused it. To others, it is due to the high level of moral decadence in the society.Item Social implications of the belief in the concept of destiny on the Yoruba people of Nigeria(Department of Linguistics & Nigerian Languages, University of Ilorin, Ilorin, Nigeria, 2015) Ogunlola, 'LayoIn recent limes, a lot of changes are noticed in the life of the African People in general and the Yoruba people in particular. Such changes are in the area of changes to various reasons the most common of which is the interference of foreign religions and their attendant civilization. Such influence is so great that it almost completely erase the peoples’ overall concepts of the world in which they live in. The degree of influence however differs’ from one aspect to another. This paper does not intend to go into this, rather, it focuses on one aspect of the Yoruba beliefs which can be said to be exceptional when it comes to the influence of foreign cultures and civilization. i.e. the Yoruba belief in the concept of the human destiny. The paper carefully examines the Yoruba belief in the concept of destiny and its influence on their behaviours and attitudes.Item Songs and implications on the Nigerian Society: Yoruba Songs in Focus(Ekpoma Journal of Theatre and Media Arts, 2013-09) Ogunlola, 'LayoSinging has become part of Yoruba culture and indeed, the human race as a whole. It is as old as man's existence. This implies that no society in the world does not sing. Singing is an art and it forms part of the people's literature. The importance of song in the political, social, economic and religious life of the human race in general cannot be underestimated. The love people have for singing is so great that we can re/ate it to the Yoruba saying: "eti were ni tekuté ile, abiyamo kii gbo ekun omo re ko ma tatiwere". This is to say that no one hears a song and will not "react". The Yoruba people for instance, sing all the time. It is however worth mentioning that in as much as songs promote and enhance peoples’ lives, its use calls for serious caution because it may have negative effects also as we shall see in this study. It is within this context that this article uses Yoruba songs to critically examine the role of songs in people‘s lives.Item Sports, Games, Recreation, and Leisure(Pan-African University Press, 2017) Ogunlola, 'LayoIntroduction: Adeyinka (2009) states that “culturally, Yoruba has its own sets of norms, values and beliefs which are inculcated informally into any child born into the land as omo onilé olona meaning a child belonging to a good and well-respected home” (xix). This continues until adulthood is reached and many times may continue throughout life. The reason for this is because, in Yoruba cultural life, marriage does not alienate a person from membership in his or her family. For instance, ladies born into a family who are married into another family form the omo osu of their original family. They are legally qualified to partake in all meetings and decisions to be made by the family.Item Yiyan Ori Oro Iwadii(Department of Linguistics and Nigerian Languages, 2016) Ogunlola, 'LayoItem Yoruba oral literature and the training of good character: A case study of Yoruba folktale and Yoruba proverbs(Nigerian Researchers Forum, 2002-09) Ogunlola, 'LayoIn the first part of this article, an effort was made to show how the foreign authors derogatorily described Africans as people without a literature of their own. The second part examines what literature is and tries to establish the fact that Africans do have their own literature, and their ways of doing things even before the advent of the whitemen. The third and final part explained the role which Folktale and Proverbs (which are types of Yoruba oral literature) play in the training of good character consequent the effects of such training in the life of the child in particular and the society in general.Item Yoruba Playwrights and Politics in Nigeria: An Examination of Selected Yoruba Written Plays(Langaa Research & Publishing Common Initiative Group, 2016) Ogunlola, 'LayoIntroduction: The large geographical expression that metamorphosed into an entity christened Nigeria by 1914 has indeed come of age. Since her birth in 1914, Nigeria, the most populated “Black” Country in the World, with two protectorates namely the Northern and Southern protectorates, amalgamated by Sir Frederick Lugard. Sixteen years earlier, Flora Shaw, later married to Lugard, first suggested that the several British Protectorates on the Niger be collectively known as Nigeria (Kirk-Greene, 1956). a land of diverse and multiple ethnic nationalities endowed with good climate, fertile soil for agricultural activities and rich mineral resources had Weathered and is still weathering different crises socially, politically, religiously and economically to survive as corporate entity.Item Yoruba Playwrights and the Spirit of Omoluabi: Discourse in Archetypal Theory(Journal of Yoruba Studies Association of Nigeria, 2013-06) Ogunlola, 'LayoThe level of moral degeneration globally and among the Yoruba in particular, calls for concern. The emergence of colonialism, with its attendant civilization, brought numerous changes to Yoruba moral life. Efforts at rejuvenating the low moral standard of the Yoruba society should involve everybody and not religious leaders alone. This paper discusses the expectations of playwrights in helping to rejuvenate the dwindling moral standard of the Yoruba society. This paper discusses the spirit of omoluabi as portrayed in selected Yoruba written plays, namely: Adébayo Faleti’s Won ro pé wéré ni (1965), Olu Owolabi’s Agba ti n yo lé da (2005) and Akinwumi Isola’s Ayé ye won tan (2009). This is aimed at re-positioning the Yoruba society morally. The methodology is descriptive, using archetypal theory, as postulated by Carl Jung (1967), to see where they give ideas relating to the principles reflected in archetypal theory Which states that whatever behaviour one puts UP’ it is rooted from somewhere. lt is an archetype of somebody or something. This is justified by the fact that good character (Omoluabi) is an archetype because it is a phenomenon that has been in existence since creation. It is an age old Practice in every society. Our findings reveal that contrary to the belief in some quarters, the society is not folding its arms; rather, it is prepared to fight against anything contrary to the spirit of Omoluabi. The selected authors have demonstrated that the society sets and controls the peoples’ moral, unless this is strictly observed, the society cannot move forward. No matter the level of civilization, and political, economic and social situations, people who are morally blameworthy cannot survive the wrath of the society. The paper, therefore, recommends that African artists in general, and Yoruba artists, in particular, should no longer see myths and oral materials as inferior. There is the need to propagandize the publication and the use of didactic works of art and make them accessible to educational levels lower than the tertiary level.Item Yoruba proverbs and morality (Iwa Omoluabi): The past, present and the future(Department of Linguistics and Nigerian Languages, University of Ilorin, Ilorin, Kwara State, 2014) Ogunlola, 'LayoIn traditional Yoruba society, there are strong moral codes that prescribe acceptable standard of right or wrong. The moral codes equip the Yoruba person with the ability in resist evil and behave well. At present, "omoluabi" standard is almost collapsed; the level of moral decadence is high due to a number of factors. This paper examines the role of Yoruba proverbs in Yoruba moral education (eko iwa omoluabi) in the past, present and possibly the future. It is aimed at identifying why Yoruba proverbs are no longer recognized as reflective means of moral training, its effects on the society and the way out of the mess. The methodology is descriptive. It includes library research and internet browsing. The study adopts the sociological theory as postulated by Carl Marx and Fredrick Engel. This is to allow for a clear understanding of how the Yoruba moral values are fast being swallowed by foreign ideals. Our focus is the role of Yoruba proverbs in inculcating the Yoruba moral values in the past, present and future. The paper concludes by suggesting ways forward.