Theses and Dissertations
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Theses and Dissertations (African Language and Literature
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- ItemOpen AccessAfiwe Awon Owe Ti O Je Mo Igbeyawo Laarin Yoruba Ati Igbo(2015-09-23) Adeyinka, Adeyemi AbiodunThis study carried out a comparative study of Yoruba and Igbo proverbs on marriage. It also highlighted the similarities and differences in issues relating to marriage among the Igbo and the Yoruba as reflected in their proverbs. This was done in order to examine the form and content of proverbs in the two societies and compare them on the basis of the context of their use, their cultural values and aesthetics. Ninety-one Yoruba and sixty Igbo proverbs were purposively collected. Oral interviews were conducted with the native speakers of Yoruba and Igbo languages. The collected primary data were complemented with secondary materials from textbooks, libraries and the internet. The hermeneutics method was used in the analysis of the data. The analysis of the proverbs revealed that there were differences in the number of visitations made by the groom's family, in the requirements of engagement materials and in the format of the wedding ceremony. It also revealed that parents had the exclusive right to determine the choice of partners for their daughter as well as the time of marriage after consultation with Ifa oracle and members of the two families. Other similarities included formal introduction, engagement and a befitting marriage ceremony for the children. The Igbo attached much importance to the wealth and financial status of the groom as evidenced in the large amount of gifts presented by his family during various visitations to the bride's family. The Yoruba however, attached much importance to the moral standard of the groom’s family. Unlike the Yoruba who frowned upon intertribal marriage, the Igbo allowed their daughters to many from other ethnic coups, once other conditions were met by the groom's family. The study concluded that love, peace, progress and harmony were promoted in the house and in the society through the stages involved in marriage in the two societies as depicted by the proverbs. It also added that the two societies held female pre-marital virginity in high esteem and abhorred pre-marital sex.
- ItemOpen AccessAfiwe Akoonu Ajemo-Eko-Iwa-Omoluwabi ni Awujo Yoruba ati Hausa Bi O Se Han Ninu Orin Orlando Owoh ati Dan Maraya Jos (A Comparative Study of the Ethical Values of the Yoruba and Hausa as Reflected in the Songs Of Orlando Owoh and Dan Maraya Jos).(2015-08-24) Adesokan, Sunday Lawrence; Agbaje, J.B.This study analysed and contrasted the content of the songs of Orlando Owoh and Dan Maraya Jos, using them to identify the similarities and differences in the ethical values of the Hausa and Yoruba ethnic groups. In addition, the study explored their socio-cultural environments which gave the compositions the fame and acceptance they enjoyed. The themes inherent in the songs of the two artistes were also analysed. The methodology involved the collection, transcription and translation of five music albums of each of the artistes' songs. Ten purposively selected fans from four Yoruba speaking states and ten others from four Hausa speaking states were interviewed on the songs of Orlando Owoh and Dan Maraya Jos. The data collected were analysed within the framework of sociological theory of literature. The findings revealed that although the artistes were from two different backgrounds, there were similarities in the content of their songs. They employed their lyrics to campaign for strict adherence to ethical values in the two societies. The study also revealed that the two societies differed in terms of some peculiar ethical values. Peculiar values in Yoruba society are avoidance of despisement, avoidance of hard drug consumption, avoidance of embezzlement of public funds, staying away from armed robbery and avoidance of wandering while those of Hausa society are having many children, keeping beard, observation of fasting and prayer, taking pap as breakfast and non engagement in professional prostitution. The study concluded that the recent development in the music of the two artistes indicated that the pre-colonial traditional role of musicians as social critics was now being revived.
- ItemOpen AccessItupale Ewi Odun Oba ni awon Ilu Ajorukomo-Owu (An Examination of Oba Festival's Poetry Inowu Name-Related Towns(2015-06-23) Bakare, Yinusa AdeoyeThis study examined the poetry of Oba festivals in Owu name-related towns, by focusing on the sociology, dispersal and interrelationship of the Owu name-related towns in Yorubaland. It also conducted a contrastive analysis of the poetry. This was with a view to identifying the similarities and differences in the poetry and elucidating the sociological background and the effects of the Yoruba Civil War of 1821-1826 on the oneness of the Owu people. The field investigative method of research was employed. Six Owu name-related towns, namely, Orile-Owu, Owu-Kuta, Owu-Telemu, Owu-Ogbomoso, Owu-Abeokuta and Owu-Ajaawa were purposively selected and performances of Oba festivals in them were recorded on video tapes and transcribed. Oral material on the poetry of Oba festivals (Odun-Oba), their myths and history were collected through open-ended interviews with six priests and six priestesses of Obatala and six traditional chiefs in each of the six Owu name-related towns. Books, journals, articles, magazines and other relevant materials on related topics were consulted. The data collected were analysed within the general framework of sociology of literature. The results showed that each Owu name-related town constituted an independent community, but accepted Orile-Owu as their common origin. Their dispersal was a consequence of the Yoruba Civil War of 1821-1826. It was found that, after their dispersal and settlement in their new communities, there emerged dialectal variations and distinctive divergent features in the poetry of Oba festivals. Liturgical features adornment of shrines and the form and content of the poetry associated with the festival in the six communities were also found to be of different styles and modes. In Owu-Kuta, Orile-Owu, Owu-Telemu, Owu-Ogbomoso and Owu Ajaawa styles and modes were the same following the liturgical features of the standard Yoruba, while those of Owu-Abeokuta replicated the Egba dialect. In Orile-Owu, Owu-Kuta and Owu-Telemu, the shrines were located in the bush, while in Owu-Abeokuta, Owu-Ajaawa and Owu-Ogbomoso the shrines were sited in the palaces of their traditional rulers. The content of the poetry was similar, although the mode of chanting differed among the six communities. The poetry was chanted by only women in Owu-Abeokuta, but in the other Owu name-related towns both men and women chanted the poetry of Odun Oba. The poetry was replete with figures of speech such as repetition and metaphor and teemed with allusions that pointed to the historical background of the Owu people. It was concluded that the poetry of Odun Oba in Owu name-related towns was highly informative because it was a repertoire of history, sociology and interrelationships of Owu name-related towns. ASAMO Ohun ti ise yii da le ni itupale ewi odun Oba ni awon ilu Ajorukomo-Owu. A wo ohun to je akoonu awon ewi ti won n lo lasiko Odun Oba ni awon Ajorukomo-Owu. Bakan naa a wo ijora ati asepo to wa laarin awon ilu Ajorukomo-Owu ko to di pe pentuka de ba awon ilu yii. A tun se agbeyewo ipa ti ewi odun Oba n ko laarin awon ilu Ajorukomo-Owu. Ise yii je mo iwadii, o mu ka gba ohun sile ni asiko odun Oba ni awon asayan ilu Ajorukomo-Owu mefa. Awon ilu ti a lo ni Owu-Orile-Owu, Owu Kuta, Owu-Telemu, Owu-Abeokuta, Owu-Ajaawa pelu Owu-Ogbomoso. A se iforowanilenuwo pelu awon aworo odun Oba lokunrin ati lobinrin. Bakan naa ni a beere ibeere lowo aworo Obatala, awon Babalawo, awon ijoye ati awon Oba alaye ni awon ilu Ajorukomo-Owu. A tun de awon ojubo odun Oba, a se amulo awon akoole to wa nile lori odun Oba ni awon ilu Ajorukomo-Owu. Leyin eyi ni a wa se adako awon ohun ti a ti gba sile. Tiori ibara-eni-gbe-po ni a fi se itupale awon agbekale yii. Ninu iwadii ti a se, o han pe pataki ni ewi odun Oba ni awon ilu Ajorukomo-Owu, eyi ti awon to ti sise lori Owu tele ko ko ibi ara si. Ise yii je ko di mimo idi ti okookan awon ilu Ajorukomo-Owu fi da duro leyin ti ogun abele ti tu won ka. Bakan naa lo foju han ona ti awon eeyan Owu n gba bo orisa odun Oba. Ni ikadii, ise yii je ko di mimo pe ewi Odun Oba ni awon ilu Ajorukomo-Owu je eyi to kun fun opo itan, asa ati ilana ibara-eni-gbe-po ni awon Ajorukomo-Owu.
- ItemOpen AccessAgbeyewo Alawomo-Litireso fun Oriki awon Sooko ni Ile Ife(2015-05-19) Salami, Ejitoyosi Olayemi; Sheba, J. O.The study examined Sooko praise poetry (oriki Sooko) and analysed the stylistic devices used in it. It also examined the place of Sooko chieftaincy and the traditions associated with it in Ile-Ife. These were done with a view to revealing the form, content and social significance of the poetry. Interviews were conducted with three traditional chiefs, three palace singers, four Sooko, all purposively selected in each of the four ruling houses in Ile-lfe and two Sooko each from Oke-Igbo, Ifetedo, ipetumodu, Edunabon and Ifewara. The data were analysed using sociological and hermeneutical . methods. The result showed that Sooko praise poetry was rich in the affirmation of attributes of princes and princesses in Ife land. It also revealed the important position of Sooko as the representative of princes and princesses in the political administration of Ife land. The study also revealed the spiritual prowess and social relevance of Sooko. It further showed that Sooko praise poetry employed such stylistic devices as repetition, alliteration and assonance, tonal counterpoint, allusion, simile, metaphor, personification and parallelism. The study concluded that Sooko praise poetry was very important in the political administration and cultural practices in Ife land.
- ItemOpen AccessAgbeyewo Ewi Ayaba Laarin Awon Oyo-Osun (An Appraisal of the Poetry of Obas' Wives among Oyo-Osun People)(2015-05-18) Oyeweso, Musibau Oyewale; Agbaje, J. B.This study examined poetry of Oba’s wives among the Oyo-Osun people. It analysed the nature, language and performance of the poetry of Oba's wives in the society, with a view to highlighting its significances. The primary data for the study were collected from the five purposively selected towns Osogbo, Ede, Ilawo-Ejigbo, Iwo and Ikoyi. Oral interviews were conducted with the kings of the selected towns. The data were transcribed and analysed using sociological and formalist theories. The results showed that the poetry was chanted daily in the palace and during any royal ceremony. It was also affirmed that there were two categories of Oba's wives, namely ayaba agba; (senior wives of an Oba), and ayaba keekeeke; (junior wives of an Oba) that jointly performed this poetry. It also showed that the poetry expressed status and role of Oba’s wives and the characters and deeds of the past Oba and the incumbent, and invocation of the spiritual forces within the palace. The language was found to be replete with poetic devices such as repetition, alliteration, parallelism, allusion, and metaphors. The study also showed that the two categories of Oba's wives, that is ayaba agba and ayaba keekeeke jointly performed this poetry. The study concluded that the poetry was an important means of instrument revealing information about the Oba, his wives, the happenings in the society and contemporary issues.