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Planeyo Journal of Arts and Humanities (PLANJAH)

Authors: Innocent Chima Ogoke

Email: chimaogoke11@gmail.com,

Phone: +2348169259331

Abstract

This paper explores the representation of lesbian-self and the intersections of multiple identities in Nkunzi Zandile Nkabinde's Black Bull, Ancestors and Me: My Life as a Lesbian Sangoma and Unoma Azuah's Embracing My Shadow: Growing up Lesbian in Nigeria. Anchored in queer theory, particularly the concept of intersectionality as theorised by Kimberlé Crenshaw, the paper interrogates how sexuality, spirituality, gender, culture and national identity coalesce in shaping the lesbian experience in Southern and West African contexts. Queer theory, which challenges heteronormative assumptions and embraces fluidity in gender and sexual identities, provides the lens for this critique. Intersectionality is deployed to understand how overlapping identities—such as being black, African, lesbian, female, and spiritual—contribute to unique experiences of marginalisation and resistance. The qualitative approach adopted utilises close textual analysis to examine the diverse self-representations and cultural negotiations by both authors. Nkabinde's narrative foregrounds the tension between traditional spirituality and sexual identity, offering insight into the complexities of being a lesbian sangoma in a society that spiritualises but simultaneously stigmatises non heteronormative sexualities. Similarly, Azuah's memoir explores the burden of silence, shame and internal conflict within a hyper-religious and patriarchal Nigerian context, foregrounding how lesbian identity is both contested and self-affirming. By analysing these autobiographical texts, the paper reveals how the authors assert agency through storytelling and negotiate their identities within oppressive socio-cultural and spiritual frameworks. The paper contributes to African queer discourses by centring marginalised voices that challenge monolithic representations of African womanhood and sexuality. Evidently, it affirms literature as a vital site for identity reclamation and socio-political critique.

Keywords

Lesbian Identity, Intersectionality, Queer Theory, African Spirituality, Autobiographical Narratives

Introduction

Queer identities in Africa remain a contested subject, often entangled in socio-cultural, religious, and political discourses that seek to marginalise non-heteronormative expressions of gender and sexuality.The exploration of queer identities in African literature has gained increasing scholarly attention, particularly in the wake of evolving discourses on gender and sexuality. While discussions on African queer identities often revolve around the tension between traditional cultural norms and Western conceptions of LGBTQ+ rights, it is imperative to recognise that African queer identities are not merely reactive but are shaped by complex intersections of culture, religion, gender, and spirituality. Queer theory, as a critical framework, provides the necessary lens to analyse these narratives, particularly through the concept of intersectionality, as introduced by Kimberlé Crenshaw (1991). Intersectionality highlights how multiple social categorisations—such as race, gender, and sexuality—intersect to create systems of oppression or privilege (Crenshaw, 1991, pp. 139 167). Applying this theoretical perspective to African lesbian narratives provides a diverse understanding of how identity is negotiated in diverse socio-cultural settings.

Content

In this regard, the autobiographical texts Black Bull, Ancestors and Me: My Life as a Lesbian Sangoma by Nkunzi Zandile Nkabinde and Embracing My Shadow: Growing up Lesbian in Nigeria by Unoma Azuah serve as critical case studies. Both narratives foreground the lived realities of African lesbians who navigate multiple, and at times, conflicting identities. Nkabinde, as a South African lesbian and traditional healer (sangoma), embodies an intersection of spiritual and sexual identities that challenges rigid societal binaries. Her life story accentuates the dynamic interplay between indigenous spirituality and non-conforming sexual identities, illustrating that African spiritual tradition in some cases, accommodates queerness (Nkabinde, 2008, p, 56). Azuah, on the other hand, presents a compelling narrative of growing up as a lesbian in Nigeria, a country where same-sex relationships are criminalised and deeply stigmatised (Azuah, 2020, p. 100). Her memoir illustrates the layered struggles of negotiating sexual identity within the confines of patriarchal and religious dogma. Apparently, the comparative discourse on the selected literary texts foregrounds the importance of intersectionality in shaping the representation of lesbian identity within literature. Black Bull, Ancestors and Me: My Life as a Lesbian Sangoma emphasises the intersections of spirituality, culture, and sexuality in the protagonist's journey of self-discovery, and portrays the unique challenges and triumphs of navigating multiple marginalised identities. On the other hand, Embracing My Shadow: Growing up Lesbian in Nigeria foregrounds the intersections of sexuality and gender, exploring the protagonist's experiences of self-acceptance and empowerment within the context of feminist consciousness and gender identity.

Conclusion

The exploration of the lesbian-self through the lens of intersectionality reveals the complexity and fluidity of lesbian identities in African contexts, where multiple layers of oppression and resilience intersect. Drawing on Queer theory with specific emphasis on Kimberlé Crenshaw's concept of intersectionality, this paper has shown how African lesbian identities are shaped by the interconnected forces of colonial histories, religious dogma, cultural traditions, gender expectations, and economic realities. The narratives of Nkabinde and Azuah serve as critical examples of how these forces are negotiated, contested and resisted. In Nkunzi's case, the convergence of spirituality and sexuality provides a path to self-acceptance and cultural reclamation, while Unoma's journey demonstrates the psychological and emotional complexities of navigating lesbian identity within a religiously conservative Nigerian context. Both authors illustrate the transformative power of reclaiming space within these intersecting structures, providing valuable insights into how African lesbians carve out their existence despite societal rejection.Ultimately, the lesbian-self, as a conceptual entity, is not merely defined by sexual orientation but is a product of the intersection of various identities that shape and inform the experiences of African lesbians. Intersectionality provides a critical framework for understanding the diverse realities of these individuals, emphasising the need for an inclusive and multi-faceted discussions within African queer studies. The continued marginalisation of lesbian voices and experiences in both academic and socio-political spheres calls for ongoing resistance and affirmation, making it essential to foreground intersectional approaches that embrace the diversity and complexity of African lesbian identities. As the works of Nkabinde and Azuah demonstrate, the lesbian-self is not simply a site of oppression but a dynamic space of agency, resilience, and resistance.

References

Adichie, C. N. (2009). The Danger of a Single Story. TED Global. Amadiume, I. (1997). Reinventing Africa: Matriarchy, Religion, and Culture. Zed Books. Arondekar, A. (2009). For the Record: On Sexuality and the Colonial Archive. Duke University Press. Azuah, U. (2020). Embracing My Shadow: Growing up Lesbian in Nigeria. Beaten Track Publishing. Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. Routledge. Crenshaw, K. (1989). “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory, and Antiracist Politics”. University of Chicago Legal Forum, 1989(1), 139–167. Crenshaw, K. (1991). “Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color”. Stanford Law Review, 43(6), 1241–1299. Ekine, S., & Abbas, H. (Eds.). (2013). Queer African Reader. Pambazuka Press. Epprecht, M. (2008). Heterosexual Africa? The History of an Idea from the Age of Explorationto the Age of AIDS. Ohio UP. Gqola, P. D. (2015). Rape: A South African Nightmare. MF Books. Ogoke, I. C. (2024). “Sexuality and Sensuality in Chimamanda Ngozi Adichie's Half of a Yellow Sun” Akshara, vol. 16, May. 2024, pp. 38-46, https://www.akshara.org/archive/volume-16-may-2024/innocent-chima-ogoke/. _________. (2025). “Lesbian Identity and Bildungsroman Journey of Self-discovery in Nkabinde's Black Bull, Ancestors and Me: My Life as a Lesbian Sangoma andAzuah'sEmbracing My Shadow: Growing up Lesbian in Nigeria” Ars Artium, vol. 13, Jan. 2025, pp. 70-89, https://www.arsartium.org/archive/volume 13-january-2025/innocent-chima-ogoke/. Linton, S. (1998). Claiming Disability: Knowledge and Identity. New York UP. Murray, S. O., & Roscoe, W. (Eds.). (1998). Boy-Wives and Female Husbands: Studies of African Homosexualities. Palgrave. Nkabinde, N. Z. (2008). Black Bull, Ancestors and Me: My life as a Lesbian Sangoma. Fanele. Oyěwùmí, O. (1997). The Invention of Women: Making an African Sense of Western Gender Discourses. University of Minnesota Press. Rich, A. (1980). “Compulsory Heterosexuality and Lesbian Existence”. Signs: Journal of Women in Culture and Society, 5(4), 631–660. Tamale, S. (2011). African Sexualities: A Reader. Pambazuka Press. van Klinken, A. (2019). Kenyan, Christian, Queer: Religion, LGBT Activism, and Arts of Resistance in Africa. Penn State UP

Authors: Titilope Oluwaseun Oriola

Email: alake.titi@gmail.com

Abstract

They that make the wish possess the command- The African concept of Alá'bálólàse as derived from the belief in the potency of words is borne out of the science of language that allows for mere proclamation to result in the enactment of things in the real world. The semiotic evidence of the ingenuity of African science as evinced in the literary narrative of “Igbo Olodumare” shows that Africans have a long-standing innovative ingenuity in technology which includes medicine and artificial science even before the advent of colonialism. Addressing this lacuna, essential in mapping the place of African ingenuity in st the 21 century, the paper draws upon the theory of J.L Austin's Speech Act theory, scrutinising the literary narrative of “Igbo Olodumare” - offering a deep dive into the technological ingenuity it encapsulates. The findings show that Africans use words in form of declaration as a major condiment for activating their technological innovations. Unlike modern technology, Africans have a dynamic-specific process that is based on three stages of involvement, declaration and enactment. It compellingly argues that the African technological enactment unlike those of modern technology have a dynamic declarative specific process.

Keywords

Declaration, Afri-craft, Alá'bálólàse, Speech Sequencing, Polylogy

Introduction

Emeagwali and Shizha (2014) distinguish between African and Western science in their literature. They explain that African science serves as a basic reference point for reckonings of the potentials of secret African knowledge and skills. For them, African science occupies a place alongside the miracles of the Scripture and magic, of what is usually referred to as Western or White science in its ability to transform the world in mysterious ways. Emeagwali and Shizha (2014) aver that African science and White Western science constitute two distinct aspects of human power to understand and shape the world. Living in a world where the “technological miracles” of computers, the remote control, mobile telephones are everyday realities, and where images of nuclear explosions and space travel are commonplace, no one doubts the power of Western science to effect action at a distance and transform the world. And all who live in it because of the physical existence of science laboratories attest to this. The African science though has such untagged laboratories such as the alcoves of herbal permutations by the medicine men and the workshops of intense iron and metal experimentations (metallurgy) by the blacksmiths. The story of African development especially in terms of modern technology has been a debate amongst scholars. Heidegger (1977) differentiates between indigenous and modern technology by asserting that indigenous technology uses extensive human hand for operation while the modern technology uses the power of machine. Rodney (2022) argues that what is known as the modern European technology is an off-shoot of indigenous technology. He clarifies that the 15th century European technology was not totally superior to that of other parts of the world, including Africa.

Content

Martin (1935) in his work titled, “Culture Areas of Nigeria” averred that the invention of iron work, one of the earliest metallurgy innovations discovered in Africa, was originated in West Africa. Childs and Killick (1993) assert that the West only became aware of the technology of metallurgy after looting the Benin archives in the 1940s (page). Mawere (2014) rightly posited that Africans are endowed with indigenous materials and technologies that if harnessed could relieve the continent of its environmental, political and socio-economic related problems and advance development. Oluwole (1992) concentrated on the Yoruba Ifa oral tradition, situating the superiority of the Yoruba indigenous knowledge encoded by Orunmila as against the western philosophy pioneered by Socrates. Through her research, she discovered compelling evidence of ancient knowledge pertaining to modern computer science and particle physics. These further reveal that the Africans had their ingenuity and means of development even before the advent of the colonial masters. For her, development is not defined in terms of modernity but as an improvement in a country's economic and social conditions. Her argument was that any people that have the basic things they need to live and the means of ingenuity that allows the rights to make choices of improvement are developed. The current study examines the indigenous African technologies and the belief that Africans have always had their ingenuity before the arrival of the colonial masters as evinced in the selected work of D.O. Fagunwa's Igbo Olodumare. To do a critical exploration, aspects of J.L. Austin's Speech Act theory and an aspect of Dopamu's religious-concept of Alá'bálólàse (2003) are explored. Aspects of descriptive design are used to handle the qualitative nature of the research. Its usage allows the research to identify categories of acts and allopracts, characterise declarations that result into actions and their functional meanings in the data. Few studies have devoted their investigations to the power of the spoken word and its hidden symbolic and inexplicable implications or importations of the utterance of which can itself produce the desired effect without the use of magical objects or apparatuses. After the World Health Organisation's (WHO) declaration in 2002 that African traditional medicine is the most potent globally, there was a renewed interest in not only the field of African medicine, but also a wide range of other fields where the African ingenuity can be applied. Linguists such as Odebunmi (2003), Faleke (2005), Adepoju (2005), Odugbemi (2006), Igoli (2005), Egunyomi (2005), Jegede (2010), Nunn (1996) Olagunju (2012), Jegede (2021) and Abimbola (1976) have investigated the role of language in the practice of Yoruba tradition, considering the two main structures of polylogical and dialogical transmissions; Fadipe (1970) examined the use of spell and curse, considering ohun (word) as a major condiment of traditional preparation (p127), Bocoum (2004) looked at the origin of iron metallurgy in Africa as a pointer to Antiquity in West and Central Africa.

Conclusion

The work has demonstrated that Africans have always had their means of scientific ingenuity which involves three stages of: proclamation, enactment and involvement. This shows the power of the Yoruba belief in proclamation which has a direct semblance to an aspect of the theory of Speech Act that deals with declaration – a situation where something that is not in existence is made to be by merely declaring them. Our findings' reflection on afro-craft conventions: technological sequencing in Igbo Olodumare bears semblance to Adegbindin (2017) on the phronesis and the universality of Ifa in African philosophy; Azenabor (2007) on the golden rule of African ethics and coordination; Ferguson (2002) on African philosophy and tradition; Oluwole (1992) on the craft of witchcraft as an essential technology in Africa and Adegbite (1991 &; 1995) on the role of language in the practice of traditional medical discourse. The study explores the afro-craft conventions and speech act sequencing in Igbo Olodumare. It reveals their sequencing through the processes of proclamation, enactment and evolvement. J. L. Austin's Speech Act Theory and Dopamu's (2003) Alá'bálólàse cater for these sequencing. The study reveals that, among other things, words in form of proclamation are germane in evoking technological development in African science.

References

Fagunwa D.O. (1949). Igbo Olodumare. Nelson Publishers Limited. Abimbola, Kola 2006. Yoruba Culture: A Philosophical Account. Birmingham: Iroko Academic Publishers. Abah, J., Mashebe, P., & Denuga, D. D. (2015). “Prospect of Integrating African Indigenous Knowledge Systems into the Teaching of Sciences in Africa.” American Journal of Educational Research, 3 (6), 668–673. Adegbindin, O. (2017). “Sophia, Phronesis, and the University of Ifa in African Philosophy.” Eds: Afolayan, Adeshina and Falola, Toyin. The Palgrave Handbook of African Philosophy. Newyork: Palgrave Macmillan. Adegbite, A. (1993). 'Some Features of Language Use in Yoruba Traditional Medicine.' African Languages and Cultures. 6 (1), 1-10. Adegbite, W. (1995). 'The Structure of Texts from Herbalist-Client Encounters in Yoruba Traditional Medicine'. Text and Talk. 15 (2): 271-297. Allen, J. (2005). 'The Art of Medicine in Ancient Egypt.' New York: Metropolitan Museum of Art. Austin, J. 1962. How to Do Things with Words. London: Oxford University Press. Childs, T.S. and Killick, D. (1993). “Indigenous African Metallurgy: Nature and Culture.” Annual Review of Anthropology. 22, 317-337. Bamgbose, A. (1974). The Novels of D.O Fagunwa. Benin city: Ethiope Publishing Corp. 131-132. Beier, U. (1965). “Fagunwa: A Yoruba Novelist.” Black Orpheus. Bocoum, H. (2004). “Introduction.” In H. Bocoum (Ed). The Origins of Iron Metallurgy in Africa: New Light on its Antiquity, West and Central Africa. Paris: UNESCO Publishing, 21–30. Dopamu, P.A. 2003. Scientific Basis of African Magic and Medicine: The Yoruba Experience. Ed. Dopamu, P.A. 2003. African Culture, Modern Science and Religious Thought. Ilorin: African Centre for Religious and Sciences (ACRS). Emeagwali, G. and Edward S. (Eds.) (1993). African indigenous knowledge and the Sciences: Journeys into the Past and Present. V.4 Pierre Wilbert Orelus, New Mexico State University, USA. Emeagwali, G., & Dei, G. J. S. (Eds.). (2014). African Indigenous Knowledge and the Disciplines. Rotterdam: Sense Publishers. Shizha, E. (2014). 'Indigenous Knowledge Systems and the Curriculum.' G. Emeagwali & G. J. S. Dei (Eds.). African Indigenous Knowledge and the Disciplines. Rotterdam: Sense Publishers, 113-128. Ezeabasili, N. (1977). African Science: Myth or Reality? New York: Vantage Press. Fagunwa D.O. (1949). Igbo Olodumare. Ibadan. Nelson Publishers Limited. Ferguson, G.J. (2002). 'African Philosophy and Tradition: Not yet postcolonial.' Philosophia Africana. 5(1), 43-53. Frazer, J.G. (1978). The Illustrated Golden Bough. London George Rainbird Limited. Heidegger, M. (1977). The Question Concerning Technology and other Essays. New York: Harper & Row, Publishers, Inc. Humphrey, J. W. (2006). Ancient Technology. Greenwood: Press Westport. Idowu, E.B. 1962. Olodumare: God in Yoruba Belief. London: Longman. Idowu, E. B. (1973). African Traditional Religion: A Definition. London: SCM. Martin B. (1935). Culture Areas of Nigeria. Field Museum of Natural History. 21 (3), 346 368 Kante, P. (2004). 'Indigenous Knowledge and Environmental Concerns in Africa.' Economic and Political Weekly. 4 (22), 31–44. Kaya, H. O. (2014). Revitalizing African Indigenous Ways of Knowing and Knowledge Production. E-International Relations: Open Access Website for Students and Scholars of International Politics. Retrieved: December 29, 2015, from www.e ir.info/2014/05/26/ revitalizing-african-indigenous-waysof-knowing-and knowledge-production. Mawere, M., (2014). Culture, Indigenous Knowledge and Development in Africa: Reviving Interconnections from Sustainable Development, Cameroon: Langaa Research & Publishing Common Initiative Group. Mbiti, J. (1970). African Religion and Philosophy. London. Heinemann. New York: Doubleday and Company. Mey, J.L. (2001). Pragmatics: An Introduction. Oxford: Basil Blackwell. Nunn, J. (1996). Ancient Egyptian Medicine. Norman: University of Oklahoma Press. Okpoko A. I. and Okpoko P. U. (2002). Tourism in Nigeria. Nsukka: Afro Orbis Publication. Olson, R. G. (2010). Technology and Science in Ancient Civilisation. Praeger Santa Barbara ABC-CLIO, LLC. Olubunmi, S. (1993). Literary Translation and Culture Consciousness: The Experience ofTranslating D.O Fagunwa's Igbo Olodumare from Yoruba into English. Meta, v.38, 218-225.https://doi.org/10.7202/004196ar. Oluwole, S. (1992b). Witchcraft, Reincarnation, and the god-head. New Delhi: Excel Publishers. Oluwole, S. (2015). Socrates and Orunmila: Two Patron Saints of Classical Philosophy. Lagos: Ark Publishers. Parrinder, E.G. (ed.). (1969). West African Religion. A Study of the Beliefs and Practices of Akan, Ewe, Yoruba, Ibibio, and Kindred People. London: Epworth Press, 196-197. Robin H. (1967). African Traditional Thought and Western Science. Cambridge University Press Journal of the International African institute. Vol. 37, no2. Accessed 2012, 155-187.http://www.jstor.org/stable/1158253. Rodney W. (2022). Development in Decolonisation. Cambridge: Cambridge University Press. Sibanda, N. (2009). The Relationship between Migration and Development in Africa.” Accessed November 24, 2010. (https://afriissues.blogspot.com/2009/10/relationship-betweenmigrationand.html).

Authors: Burabari Sunday Deezia

Email: burabari.deezia@iaue.edu.ng

Phone: +2347068015113

Abstract

The philosophy of civil liberties and democracy in Nigeria represents a dynamic interplay between universal moral principles and the country's cultural realities. Grounded in ideals such as human dignity, freedom of speech, the right to a fair trial, freedom of assembly, and the right to privacy—core components of any democratic society—the Nigerian experience reveals the challenges of fully implementing these rights in a diverse and often divided nation. As a result, violations of these rights remain persistent, impeding the country's democratic progress and societal development. This paper employs a descriptive method to explore the Ziibalogzii philosophy as a potential solution to the enduring challenges facing civil liberties and democratic governance in Nigeria. Ziibalogzii, literally translated as "the state of being in an interconnected web," emphasises interconnectedness, communal harmony, and ethical leadership. The study argues that Ziibalogzii provides a framework to address systemic issues such as political corruption, human rights violations and weak democratic institutions. By examining the principles of Ziibalogzii in relation to Nigeria's socio-political landscape, this research underscores its relevance as a guiding philosophy for fostering inclusive governance, reconciliation, and respect for human dignity. Adopting a Ziibalogzii-based approach could encourage Nigerian authorities to prioritise dialogue over repression, ensuring that dissenting voices are heard and respected. In turn, empathy and mutual understanding could help cultivate a culture where human rights are upheld and inviolable.

Keywords

Civil Liberties, Democracy, Human Rights, Ziibalogzii

Introduction

Civil liberties are the cornerstone of any democratic society, ensuring that individuals can live with dignity, freedom, and equality. These liberties, which include freedom of speech, the right to a fair trial, freedom of assembly, and the right to privacy, form the foundation for democratic governance and social justice (Kanu & Ndubuisi, 2020, p. 45). They empower citizens to participate in the political process, hold authorities accountable and safeguard personal autonomy. Civil liberties are guarantees and freedoms that governments commit not to abridge, either by constitution legislation, , or judicial interpretation due process. Though the scope of the term differs between countries, civil liberties may include the without freedom of conscience freedom of press freedom of religion freedom of expression freedom of assembly the right to security and privacy, the right to equal treatment under the law, liberty freedom of speech, the right to and due process, the right to a fair trial, and the right to life. Other civil liberties include the defend oneself, and the right to bodily integrity. right to own property the right to

Content

Rooted in Mill's utilitarianism, the marketplace of ideas argument defends civil liberties like free speech as essential for truth-seeking (Peschke, 2004, p. 15). The unrestricted exchange of ideas allows societies to challenge errors and refine their understanding, fostering intellectual and moral progress. Civil liberties are integral to democracy, enabling participation, dissent, and accountability. Philosophers such as Jürgen Habermas emphasise the role of communicative action in protecting these rights, arguing that open dialogue and public reasoning are vital for democratic legitimacy (Popkin and Stroll, 2009, p. 105). Aristotle's concept of eudaimonia (human flourishing) provides a foundational argument for civil liberties. Freedom of thought, expression, and association are seen as prerequisites for realising one's potential and contributing to the common good (Popkin and Stroll, 2009, p. 106). Postcolonial philosophers, such as Frantz Fanon, critique the imposition of Western civil liberties on non-Western societies (Deezia and Kilani, 2023, p. 265), arguing that these frameworks often ignore indigenous values and histories. They advocate indigenous understandings of freedom that reflect communal and cultural priorities.

Conclusion

The thrust of this paper is the attention it has drawn to the problem of civil liberties and democracy in Nigeria, highlighting the key challenges that undermine democratic consolidation and the protection of human rights. The philosophy of civil liberties in Nigeria is a dynamic interplay between universal moral principles and local cultural realities. While grounded in the ideals of human dignity, freedom, and equality, the Nigerian experience highlights the challenges of implementing these liberties in a diverse and often divided society. Instances of police brutality, media suppression, electoral fraud, human rights abuses by the military, ethnic and religious violence and gender inequality are just some of the ways in which civil liberties have been violated in the country. These challenges threaten not only the protection of individual rights but also the democratic fabric of Nigeria. Ziibalogzii provides more than just a philosophical ideal; it offers a practical roadmap for addressing Nigeria's civil liberties and democratic challenges. The study proposed that that Ziibalogzii philosophy offers a holistic, ethical framework that can address many of the problems facing Nigeria today, particularly in relation to civil liberties and democracy. Its emphasis on interconnectedness, mutual respect, and collective responsibility provides a foundation for more inclusive governance, social justice, and the protection of human rights. By adopting Ziibalogzii, Nigeria can create a society where civil liberties are respected, democracy is strengthened, and the welfare of all citizens is prioritised. In other words, Ziibalogzii provides a rich and nuanced perspective on civil liberty, highlighting the interconnectedness of individual rights and communal responsibilities. By framing civil liberties within a context of mutual respect, dignity, and collective well-being, Ziibalogzii offers a holistic approach that can enrich contemporary discussions on human rights. It challenges us to view freedom not as individual autonomy alone, but as a shared endeavour that uplifts the entire community, fostering a more just and compassionate society. Adopting Ziibalogzii's principles can help Nigeria build a society where civil liberties are not only protected but also understood as essential for collective f lourishing. By embracing this African philosophical framework, Nigeria can chart a path toward justice, equality, and peace. While the integration of Ziibalogzii into democratic practices offers significant promise, it requires a cultural shift that emphasises collective well-being over individualism. Societies must balance traditional values with modern governance systems, ensuring that the principles of Ziibalogzii do not undermine individual rights or lead to groupthink.

References

Ahmed, A. (2024, August 1). #EndBadGovernance protests begin across Nigerian cities. News Central TV. https://www.newscentral.africa/endbadgovernance-protests-begin across-nigerian-cities/ Amaechi, N. C. (2018). The mass media as a veritable instrument of kerygma: An educational psychologist's approach. In I. S. Nwanaju & S. O. Anyanwu (Eds.), Religion and the media: Religious conflicts and dialogue initiatives in Nigeria (pp. 153–166). Abakaliki: Ginika Graphics & Press. Amnesty International. (2015, August. 5). Nigeria: Still no accountability for human rights v i o l a t i o n s ( M a r c h 2 0 1 5 https://www.amnesty.org/en/documents/afr44/1230/2015/en/ R e p o r t ) . Annan, K. (1999, October 10). Global integrity in a changing world. Message to the 9th International Anti-Corruption Conference, Durban, South Africa, pp. 2-15. Asemah, K. S. (2011). Selected mass media themes. Jos University Press. Deezia, B. S. (2018). Media and religious censorship: A philosophical re-definition of the dividing line. In I. S. Nwanaju & S. O. Anyanwu (Eds.), Religion and the media: Religious conflicts and dialogue initiatives in Nigeria (pp. 167–192). Abakaliki: Ginika Graphics & Press. Deezia, B. S. (2023a). The philosopher king and leadership in contemporary Nigeria: Towards a new space of philosophical thought. In A. Epelle, D. Harry, & P. I. Kalagbor (Eds.), Leadership, public service and administration of tertiary institution in Nigeria: Festschrift in honour of Dr. Samuel Bererememamn Kalagbor (pp. 101–116). Port Harcourt: C. W. Gbekee Ventures Deezia, B. S. (2023b). Ziibalogzii: Towards the interconnected humaneness – Ogoni African philosophy. In B. O. Igboin (Ed.), Religion and everyday life in Nigeria: A festschrift for Professor Olu E. Alana. Germany: Galda Verlag. Deezia, B. S., & Kilani, A. O. (2023). Artificial intelligence and the implication for a Ziibalogzii's worldview: The contentions and alternatives. Jos Journal of Religion and Philosophy, 4(2), 262–279. Deezia, B. S. (2024). Ethico-cultural implications of artificial intelligence and the question of human agency for Ogoni society (PhD thesis). University of Port Harcourt, Department of Religious and Cultural Studies, pp. 170-205. Deflem, M., & McDonough, S. (2015). The fear of counterterrorism: Surveillance and civil liberties since 9/11. Society, 52(1), 70–79. https://doi.org/10.1007/s12115-014-9850 0

Authors: Samuel Friday Akpabio, Ndifreke Bills Ene, Joyce Effiong Ukpabio

Email: sf.akpabio@gmail.com

Phone: +2347064657219

Abstract

This paper analyses opaque interactions in the Anaan language. The study set out to identify the cases of opacity in Anaan in order to examine the constraints that condition opacity in the language. Data for this study which were phrases and associative constructions were obtained by competent speakers of the language from Ika, Abak and Ukanafun Local Government Areas, who were carefully selected with regard to theirage, gender, level of education, and their years of residing in their speech community. The study adopted constraints in optimality theory propounded by Alan Prince and Paul Smolensky as explanatory device to examine the constraints that condition opacity in the language. It was discovered from analysis that a back vowel at morpheme boundary position and a front vowel determine which vowel to be deleted, of which, a back vowel is often susceptible to deletion.The back vowel /ͻ̀/ at morpheme boundary position with the N. CV syllable structure, occurring with the front vowel /e/ is opaque to deletion, thus, conditioning opacity in the language. Normally, the occurrence of a stop in intervocalic position often results in the weakening of the sound flanked by two vowels. On the contrary, the result of this study showed that a stop can be flanked by two vowels in intervocalic position without it being weakened in the process of partial reduplication of verbs. This morpho-phonological process conditions opacity in the weakening of reduplicant morphemes. This paper concludes that the Anaa𝑛̅ language is affected by other opaque processes, calling for more studies.

Keywords

Opacity, Non-application, Environment, Optimality theory (OT), Constraint.

Introduction

Phonology, a term in linguistics, refers, according to Adrian Akmajian, Richard Demers, Ann Farmer, and Robert Harnish (2010, p.109), to ‘the description of sounds of a particular language and the rules governing the distribution of those sounds.’ In addition, they also define phonology as ‘that part of general theory of human language that is concerned with the universal properties of natural language sound systems’. The main task of phonology, in the words of Philip Anagbogu, B. M. Mbah, and Cecilia Eme (2010, p. 96), is ‘to understand and describe how a sequence of sounds and the accompanying prosodic features can convey meaning in language’. In understanding and describing sounds, their function, behaviour and organisation as linguistic items, as opposed to phonetics which is rather a more ‘neutral’ study of the sounds themselves, phonology establishes procedures or processes available in the phonology of any language (cf. Ayo Osisanwo, (2009, p. pp 13-15). In effect, it is based on a theory of what every speaker of a language unconsciously knows about the sound patterns of that language.

Content

Imelda Udoh (2003, p.32) defines ‘phonological processes as the transformation of one representation into another under certain conditions.’ Some of these processes include: deletion, assimilation, weakening and harmony insertion.Some of these processes may or may not apply in a language, thereby creating opaque interactions in the language. The aforementioned properties of phonological processes establish what is termed phonological opacity. Phonological opacity is a condition whereby a phonological rule or process fails to apply in a given context. According to John McCarthy (2002), a phonological rule B of the form A→B/C__Dis opaque if there are surface structures with either of the following characteristics: (i) instances of A in the environment C___D (ii) instances derived by B that occur in environments other than C___D. He further states that a phonological rule B is opaque when the applicability or application of B is (somehow) obscured on the surface. Phonological opacity deals with under-application and over-application of a rule. These opaque interactions result from counter-feeding and counter-bleeding.

Conclusion

So far, opaque interactions have been identified in Anaañ through vowel deletion and weakening in the process of partial reduplication process. This confirms that opacity in any natural language may be discovered in any phonological processes that pervades natural language. Results from the present study with insights from OT tables show that the process of deletion may be opaque as a result of the N.CV syllable structure, of which, the back vowel /ᴐ/ cannot be deleted at morpheme boundary.However, the case of opacity in vowel deletion may vary in other languages. Thus, with insights from optimality theory framework, this study has revealed a case where a phonological rule fails to apply (opacity) even when the environment satisfies its conditions. Findings also revealed that opacity applies on weakening in Anaañ. Weakening is a phonological process which occurswhena stop is flanked by two vowels in an intervocalic position. On the contrary, the process of partial reduplication also has a stop in an intervocalic position and satisfies the requirements of the environment and is not weakened, therefore, conditions opacity in weakening in Anaañ. These findings support the hypotheses: what are the opaque interactions in the language and what are the constraints that condition opacity in the language?

References

Akmajian, A. Demers, R. A., Farmer, A. K and Harnish, R. M. (2010). Linguistics: An Introduction to Language and Communication. Cambridge, MIT Press. Akpabio, S. (2020). Improve your oral English fluency: A practical approach. Planeyo Publishers, Uyo, 123p. Anagbogu, P. N., Mbah, B. M. and Eme, B. M. (2010). Introduction to linguistics. Amaka Dreams Ltd, Akwa, 245p. Bakovic, E. (2005). Antigemination, assimilation and the determination of identity. ´ Phonology 22(3):279–315. Bakovic, E. (2007). A revised typology of opaque generalisations. Phonology 24(2):217–259. Chomsky, N., & Halle, M. (1968). The sound pattern of English. New York: Harper and Row. (Reprinted: MIT Press, 1991.) Eka, D. (1979) Phonological foundations: English.Scholars Press (Nig.) Ltd, Uyo, 153p. Essien, O. (1990). A grammar of the Ibibio language. University Press PLC, Ibadan, 171p. Greenberg, J.H. (1963). The languages of Africa, The Hague, Mouton & Co. Goldsmith, J. A. (1990/2010). Autosegmental and metrical phonology. Oxford: Blackwell. Hall, E. Jurgec, P. and Kawahara, S. (2012). Opaque allomorph selection in Japanese and Harmonic Serialism: A reply to Kurisu (2012): https://www.researchgate.net/publication/319059646_Opaque_allomorph_selection_in Japanese_and_Harmonic_Serialism_A_reply_to_Kurisu_2012 [accessed Feb 01 2025]. Ito, J. (1986/1988). Syllable theory in prosodic phonology. New York: Garland. Ito, J. (1989). A prosodic theory of epenthesis. Natural Language and Linguistic Theory 7:217 Ito, J. and Armin, M. (1998). Markedness and word structure: OCP effects in Japanese. Ms. Available on Rutgers Optimality Archive, ROA 255, http://roa.rutgers.edu. [accessed Feb 01, 2025] Kurisu, K. (2012) Fell-swoop onset deletion. Linguistic Inquiry 43: 309–321. Kiparsky, P. and Pajusalu, K. (2000/2003). Towards a typology of disharmony. The linguistic review 20:217-241. McCarthy, J. 2002. A thematic guide to optimality theory. Cambridge University Press. Osisanwo, A. (2009). Fundamentals of English Phonetics and Phonology. Lagos, Femolus-Fetop Publishers Prince, A. and Smolenskly,P. (1993). Optimality theory: Constraint interaction in generative grammar. Manuscript, Rutgers University and Johns Hopkins. Published in 2004 with Wiley-Blackwell, 304p. Sasaki, K. (2006). Non-surface-apparent opacity in Standard Japanese Morphology. In Experimental phonetics & General Linguistics, Tokyodo, 348–360. Sasaki, Kan (2008) Hardening alternation in the Mitsukaido dial Smolensky, P. (1993). Harmony, Markedness, and Phonological Activity. Ms., University of Colorado, Boulder. (available as ROA-87 from the Rutgers Optimality Archive). Smolensky, P. (1995). ‘On the Internal Structure of the Constraint Component Con of UG’, handout of talk presented at UCLA, April 7, 1995. Smolensky, P. (1997). ‘Constraint Interaction in Generative Grammar II: Local Conjunction (or, Random Rules in Universal Grammar)’, paper presented at the Hopkins Optimality Theory Workshop, University of Maryland Mayfest. Baltimore. Udoh, I. (2003). An Introduction to Phonemic Analysis.Fruities’ Publication, Uyo, 136p. Udondata, J. (2006). A Grammar of Anaañ language. Joe Graph Publications, Ikot Ekpene, 142p. Urua, E. (2000). Ibibio Phonetics andPhonology. M & J Grand Orbit Communications Ltd, Port Harcourt, 218p. ____(1996)b. ‘Languages or Dialects? The Linguistic Situation in Akwa Ibom State.’Journal of Humaities Vol.4, 50-65.

Authors: Fatahi Owolabi Hamzat, Lateef Adekunle Adelakun, Ambassador Birkins

Email: fhamzat@noun.edu.ng

Abstract

Philosophy has been perceived as the quest for knowledge that makes the man go out of his way to unravel the world around him. Philosophy differs across different cultures because culture is an inseparable aspect of it. Therefore, this research is motivated by how Yoruba philosophy, a subset of African philosophy, is projected in Nigerian Hip-hop music. The study is focused on identifying the components of African philosophy in the data as a way of indicating the presence of African philosophy in the selected data. Using purposive sampling technique, the study selected two of Olamide’s tracks for analysis. Qualitative approach to data analysis was adopted to explain the various philosophical tropes embedded in the songs. Anchoring the discussions on Makinde’s (2010) theoretical proposition, the study found that the most dominant philosophical trope in the tracks is the belief in and reverence for Olodumare (the Supreme Being). Others are philosophies of Ori (destiny), Omoluabi (good character) and time. It also found that the singer appeals to Olodumare through his Ori to help him in the journey of life so that the enemies would not overcome him. Additionally, there are instances of answered prayers where Olodumare has blessed the singer and his group. In conclusion, the study submits that considering African philosophy from the perspective of Nigerian Hip-hop music underscores the fact that the philosophy can be projected through as many modes as possible. It thus suggests that African philosophers and scholars in Cultural and Media studies pay critical attention to this neglected area.

Keywords

African philosophy, Nigerian Hip-hop music, Yoruba philosophy, Ori, Olodumare

Introduction

The incursion of western civilisation, which has superimposed itself on African mentality and worldview is a sad reality that Africans have lived with for several decades. According to Oguejiofor and Ezenwa-Ohaeto (2015, p. 4-5), “To justify colonialism and cultural subjugation, Africa was presented as a continent without history, without geography, literature, culture, civilization and of course, philosophy. The degrading effect of slavery was therefore reinforced by colonialism”. With this subjugation, Africans have been erroneously perceived as a people without their own philosophy. To worsen the matter, some African scholars, to their own detriment and to the glorification of western ideals and values, also reason along this line by supporting the Eurocentric claims. However, a group of other African scholars who are Afrocentric in approach have not only believed in the existence of African philosophy, but have also sought every opportunity to project it and advance the African ideals and values.

Content

As a result of the superimposition of western philosophy over African philosophy, there has been a manifestation of western values in most facets of African lives. This ranges from wedding to naming ceremonies, from gender roles to dressing patterns, from architectural designs to artistic creativities and even entertainment through the mass media. This last angle– entertainment– is the crux of this present research. It is predicated upon the obvious notion that there has been a replacement of African musical culture with that of the West. In other words, music and artistry in African societies have gradually lost their African expressive forms while gradually putting on the vestiges of foreign music and Artistic forms

Conclusion

In conclusion, this study has explored how philosophy can be effectively communicated through diverse mediums, with a specific focus on the African philosophical insights embedded in Nigerian hip-hop music, particularly that of Olamide. Through his music, Olamide provides a rich tapestry of African values and systems, offering philosophical reflections that resonate with contemporary societal issues. This study reveals that Olamide's music does not merely entertain but also serves as a conduit for the dissemination of African philosophy, addressing themes such as identity, resilience, and socio-political struggles. The widespread popularity of Nigerian hip hop, amplified by mass and social media, positions it as a powerful tool for philosophical engagement, particularly with the youth. By blending entertainment and philosophical teachings, Olamide’s music embodies a modern approach to African philosophy that makes it accessible, relevant, and impactful. Therefore, this study underscores the importance of recognizing and further exploring the philosophical dimensions of Nigerian hip-hop as a means of preserving and propagating African thought in the contemporary world.

References

Anthony, K.I. (2014). ‘The Meaning and Nature of African Philosophy in a Globalising World.’ International Journal of Humanities Social Sciences and Education (IJHSSE) 1 (7), 86– 94. Asiegbu, M.F. (2016). Contemporary African Philosophy: Emergent Issues and Challenges. Ogirisi: A New Journal of African Studies. Vol. 12, 1– 24. Balogun, O.A. (2007). ‘The Concepts of Ori and Human Destiny in Traditional Yoruba Thought: A Soft Deterministic Interpretation.’ Nordic Journal of African Studies. 16 (1), 116–130. Balogun, O.A. (2011). ‘Philosophy: What Social Relevance.’ Filosofia Africana, 11(2), 103 116. Balogun, O.A. (2013). Philosophy in an African Culture: A Light in the Darkness. Ago-Iwoye: Olabisi Onabanjo University Mass Communication Press. Egbunu, F. E. (2014). Language Problem in African Philosophy: The Igala Case.’ Journal of Educational and Social Research. 4 (3), 363-371. Fadahunsi, A. (2002). ‘The Social Foundation of Philosophical Development.’ Babcock Journal of Management and Social Sciences. 1 (1), 164-169. Gbenga, F. (2008). ‘African Philosophy and the Method of Ordinary Language Philosophy. African Journal of Political Science and International Relations. 2 (4), 085– 090. Hwang, K. (2012). ‘Western Philosophy’s Concepts of Person and Paradigm Shifts.’ International and Cultural Psychology. Vol. (1). 41– 68. Ibkwe, E.U. (2020). ‘Philosophy of African Music as Oral Literature.’ Awka Journal of Research in Music and the Arts. Vol. 9, 33-45. Kanu, I.A. (2018). ‘African Philosophy as an Ontologico-existential Hermeneutics.’ Nnamdi Azikiwe Journal of Philosophy. 10 (2), 1–9. Kanu, I.A. & Onebunne, J.I. (2022). African Music and African Philosophy: Dialogue on African Philosophy and Development. 2022, 10:30 Levy-Bruhl, L. (1923). Primitive Mentality. New York: The Macmillan. Luthans, F.R.; Wyk, V. & Walumbwa, F.O. (2004). ‘Recognition and Development of Hope for South Africa Organizational Development Leaders.’ The Leadership and Organizational Journal. 25 (6), 512– 527. Makinde, M.A. (2010). African philosophy: The Demise of a Controversy. 2nd Ed. Ile-Ife: Obafemi Awolowo University Press. Mbiti, J.S. (1969). African Religions and Philosophy. London: Heinemann Educational Books Ltd. Negedu, I.A. (2014). ‘Beyond the Four Categories of African Philosophy. International Journal of African Society Cultures and Traditions. 2 (3), 10-19. Oguejiofor, J.O. & Ezenwa-Ohaeto, N. (2015). ‘Contemporary African Philosophy, Identity and the Question of African Languages.’ OGIRISI: A New Journal of African Studies. (11), 1-18. Oguejiofor, O. J. (2009). ‘Negritude as Hermeneutics: A Reinterpretation of Leopold Sedar Senghor’s Philosophy.’ American Catholic Philosophical Quarterly. 83 (1), 79-94. Oladipo, O. (1992). ‘The Yoruba Concept of a Person: An Analytico-Philosophical Study.’ International Studies in Philosophy. 34 (3), 15–6. Olanipekun, O.V. (2017). ‘Omoluabi: Re-thinking the Concept of Virtue in Yoruba Culture and Moral System.’ Africology: The Journal of Pan African Studies. 10 (9), 217– 231. Olapade, J. (2019). ‘A Musical and Textual Analysis of Olamide’s “Science Student.” OJOMAJournal of Music and Aesthetics. Vol. 4, 1–10. Oyeshile, O.A. (2006). ‘The Physical and Non-physical in Yoruba Concept of the Person. Philosophia De Sellentt. 35 (2), 157–166. Rocoeur, P. (1992). Oneself as Another. Chicago: University of Chicago Press.

Authors: Barnabas Dick

Email: barnabasdick@gmail.com

Phone: +2348125048420

Abstract

This paper studies Niyi Osundare's 'My Lord, Where Do I Keep Your Bribe?' and Joe Ushie's 'Yawns and Belches' to unveil the power interplay and dynamics between leaders and their subjects and how such hegemony has led to the fragmented nature of the subjects by their leaders at different times and periods. This is literary research which purposively selects Osundare’s ‘My Lord, Where Do I Keep Your Bribe?’ and Ushie’s ‘Yawns and Belches’ to for analysis, as the two poems depict the socio-political realities in Nigeria. The study adopts New Historicism as its theoretical framework because the theory emphasises how events, places and culture affect or shape literature. Findings show that corruption has eaten deep into the fabrics of the Nigerian society so much so that at different times of writing, these two writers capture the menace with remarkable similarities. The study concludes that consistent discussions, criticism and a total reawakening by subjects can help mitigate the exigencies of political leaders and power abuse.

Keywords

Socio-political, Dynamics, Power Interplay, Hegemony, Leadership Problem

Introduction

Nigeria has continued to witness diverse political and socio-economic problems which have hampered the development of the nation. Social happenings and creative literature have always shared a lot in common. Ngugi Thiong’O believes that the writer and the politician both trade with words. Both are created by the same reality of the world around us, their activities having the same subject and object: human beings, human relationships and human welfares (Ngugi wa Thiong’O, 1981, p.71). The nexus between creative arts, socio-economic and political development cannot be overemphasised. It is from the environment that the writer draws materials from and therefore becomes preoccupied. Nigeria has a rich literary tradition that predates colonialism. Clement Chirman posits that in pre-colonial Nigerian society, oral poetry and songs were dominant features of communal activity employed as occupational songs, dirges and ballads (Chirman, 2008, p.23). Most of these songs addressed political issues like justice and equality.

Content

In light of these oratories, folktale, oral poetry, drama, proverbs or wise sayings or any other form of oral poetry had the performer being seen as the conscience of their societies. This means that the writer draws its raw materials from the society which he is a part of and so it agrees with Thiong’O’s position that literature is not written in a vacuum (Thiong’O, 1981, p.6). Social happenings and events go a long way to shaping what comes out of the society as literature. Many creative writers like Chinua Achebe, J.P. Clark, Wole Soyinka and Ola Rotimi, among others, have mirrored the society they live in through their creative works. Niyi Osundare and Joe Ushie, among other writers, have also followed such a path. In following such path, these authors have brought a revolution into the Nigerian poetic tradition. They have championed and redefined a new tradition in Modern African Poetry popularly known as ‘Alter-Native’ Tradition in African Poetry. This means that they not only prefer to talk about socio-political issues but they break the stringent poetic tradition and use satire to paint the situations.

Conclusion

This paper has examined power interplay and dynamics between political leaders and their subjects. Osundare and Ushie as third generation and contemporary writers, respectively, have aptly depicted the level of decay within the Nigerian judicial system and its polity at large which highlights corruption, greed, and bribery among others. While Ushie has shown the dichotomy between the lives of political leaders and the masses, Osundare has depicted through the lens of the court clerk what goes on in top governmental places like the revered sanctuary where justice is supposed to prevail. If this can happen in a place where justice is sought for, one can only wonder what becomes of other parastatals. These have resulted not only in loss of hope but in total despair. Writers then have resorted to use writing as a tool to interrogate these issues in order to mitigate its exigencies.

References

Abrams M.H. & Harpham, G. 2009. A Glossary of Literary Terms (9th edition): New York: Wadsworth and Cengage. Adebanwi, W. 2014. “The Writer as Social Thinker”. Journal of Contemporary African Studies. 32 (4):405-420. Online: https://doi.org/10.1080/02589001.2014.978556. Retrieved 23 May, 2024. Alu, N. 2008. “Style and the New Poetic Revolution in Niyi Osundare’s Poetry”. African Research Review. ISSN2070-0083http/ www.Amazon.com. Retrieved 23rd October, 2024. Amali, I. 2000. Generals without War. Lagos: Malthouse, 2000. Amali. I. 2014. Effega: The War of Ants. Ibadan: Kraft Books. Childs, P. & Fowler, R. 2006. The Routledge Dictionary of Literary Terms. New York & Oxon: Routledge. Chirman, C. 2008. “Social and Political Satire in Tarok Cultural Songs of Abwa and Isur”. A PhD Thesis of the Department of English, University of Jos. Collette, J. 2012. ‘New Historicism and Hamlet by William Shakespeare.’ https://prezi.com/tyo4n221ko1k/new-historicism-and-hamlet-by-william Shakespeare. Retrieved 26 April, 2024. (4): 405420.https://doi.org/10.1080/02589001.2014.978556. Retrieved 4 May, 2024. Ebekozien, A. 2020. ‘Corrupt Acts in the Nigerian Construction Industry: Is the Ruling Party Fighting Corruption? Journal of Contemporary African Studies 1-19. https://doi.org/10/108002589001.175804. Retrieved 10 June, 2024 http/www.Amazon. com. Retrieved on 4th April, 2024. Eke, G. 2016.Corruption in the Civil Service: Dearth of Effective Service Delivery. International Journal of Arts and Humanities 5 (2): 284-294. https//de.doi.org/10.4314/ijah.v5i.237. Retrieved 8 June, 2024. Lyu, X. 2021. ‘An Introduction to New Historicism.’ Advances in Social Sciences, Education and Humanities Research. 543, 1075-1078. NBS Report.proshare.ng.com 2019 NBS Publishes Corruption in Nigeria survey report. 3 September 2020. Retrieved 13 May, 2024. Ngugi T. 1981. Writers in Politics. London: Heinemann. Nwosu, O. & Adeshina A. 2021. ‘Corruption in Contemporary Nigerian Poetry: A New Historicist Perspective. Journal of Literary Studies. Vol 37. Online: https//colab.ws.article. Retrieved 15 May, 2024. Nzeogwu, C. 1966. Radio Broadcast by Major Chukwuma Kaduna Nzeogwu –Announcing Nigeria’s First Military Coupe on Radio Nigeria Kaduna on January 15, 1966. http:www.vanguard.com/2010/09/radio-broadcast-by-major-chukwuma-kaduna-nzeogwu 10 July 2020. Retrieved 14 May, 2024. Obasanjo, O. 2006. ‘Foreword’. The Servicom Book. Abuja: National Press Centre. Oni, S. & Obe, E. 2017. “Leadership and Good Governance: The Nigerian Experience". https://eprints.covenantuniversity.edu.ng/9223/,2017. Retrieved 3rd May, 2024. Osundare, N. 1983. Song of the Market Place. Ibadan: New Horn Press. Osundare, N. 2004. ‘My Lord, Where Do I Keep Your Bribe’. Online: https//www.Thenewsnigeria.com. Oxford: Routledge. Petruszynski, P. 2006. “Early Modern Texts, Postmodernism Students: An Analytical and Pedagogical Perspective on Using New Historicism in Today’s Classroom”. PhD Thesis, Illinois University. Tanzi, V. 1998. “Corruption Around the World: Causes, Consequences, Scope and Cures”. IMF Staff Papers 45 (4), 1-39. Ushie, J. 2018. Yawns and Belches. Ibadan: Kraftgriots.

Authors: Uman Ita Uman

Email: umananderson11@gmail.com

Phone: +2348122571631

Abstract

This study examines lexical innovation in Nigerian English usage. The study is hinged on the theory of generative lexicon propounded by Pusejovsky (1995) which argues that language cannot simply be characterised as a list of items with only syntactic and minimal semantic information, but that words assume new senses in new contexts that can be used creatively. Data for analysis are got from secondary school students in Uyo metropolis of varied linguistic and socio-economic backgrounds selected by a random sampling technique and are grouped under coinages, semantic extension and shift, euphemism, clipping, idiom and slang. Data were collected through oral interviews. Ten students from each school were interviewed from June to November 2024 and their responses recorded through writing. The reason for the choice of secondary school students is that they creatively use expressions to converse when they want to exclude adults or other people from their conversation. The study adopts a qualitative context analysis; a process designed to condense raw data into categories or themes based on valid inference and interpretation. It reveals the preponderance of lexical innovation in Nigerian English as used by its speakers to address concepts, situations and events. The study concludes that innovations observed in Nigerian English show that it is an authentic communication tool which undergo changes in a bid to serve the need of the users.

Keywords

Lexical-innovation, Generative Lexicon, Nigerian English, Pusejovsky, Context Analysis

Introduction

The documentation of the various features of world Englishes has continued to attract the attention of the linguists. Like other varieties of non-native Englishes, West African English (WAE) has received considerable attention. Researches into the creative linguistic features of Nigerian (NE), which is a part of WAE, have established the variety (NE) as one cited within the Braj Kachru's outer circle of Englishes (Braj Kachru, 1992) which is most often described in the literature by the term ‘New Englishes’. Hybridised innovations constitute systematic divergences in the vocabularies of educated Nigerians in their day-to-day use of English. This further attests to the fact that English in Nigeria has taken a new shape and, therefore, its unique ways of usage must continually be described up to the point where a self-contained linguistic system of NE is visible. It is only at this point of visibility that standard NE might become apparent and can be recognised as a valid model for teaching and learning in classroom. Beyond British English and American English, there are a number of standard Englishes, for there are several English speaking countries in each of which there is a Standard English peculiar to that country.

Content

The Nigerian variety of English, like other non-native Englishes, serves the communicative and communal needs of its users, thereby allowing users to express themselves in creative ways that reflect their own unique socio-cultural norms. This social reality is attested to by David Crystal in his observation that “English in Nigeria is fostering an internal standard of educated usage which has a status and dynamic of its own” (Crystal 2003, p. 359). West African countries, including Nigeria, were colonised by Britain and France. It is that interaction of West African countries with their colonial masters that gave rise to West African English. The use of the term West African English does not imply that all these countries speak exactly the same way; rather they show very similar features and exhibit a predominantly hegemonic variety identifiable with it. Language is indisputably dynamic even within a socio-cultural environment. English Language in Nigeria, in particular, and West Africa, at large, has undergone several changes that can be traced to what Eric Anchimbe (2006, p.26) calls “local taste of the people and the contact of English with native African languages” . Users of English in Nigeria from all walks of life and different educational levels and backgrounds endeavour to communicate through different varieties determined by formal and informal situations and occasions. Innovation explains how language is used to break away from the norm as well as from what is recognised as correct. It is an intelligent ability to represent tasks or concepts in a relevant way. It refers to renewing, changing or creating more effective processes, products or ways of doing things. Innovation and improvement differ. While innovation is the notion of doing something different, improvement refers to doing the same thing better. The creation of certain terms to reflect certain concepts, processes or situations by Nigerians accounts for innovation in Nigerian English usage.

Conclusion

This study has revealed lexical innovations in the usage of Nigerian English by secondary school students. The spread of innovation depends on communicability of these linguistic innovations which can only be achieved if the lexical items are standardised. One way of standardisation is the printing of dictionaries by language planners to inform the public. The study reveals that the complexity of these innovations impede acceptance especially where lexical cohesion has not been scientifically determined. The study asserts that the innovations, though not universally accepted, are understood by many Nigerian English users. Today, English language in Nigeria has been able to “roll along” with the culture, thus becoming domesticated and nativised. The study concludes that the innovations in NE vocabularies and usage show that this variety of English (NE), is an authentic vibrant communicative tool, which undergo variations and changes in the bid to serve the needs of the users. Further researches should be carried out to substantiate or dispel the claims.

References

Aitcheson, J. (1991). Language Change: Progress or Decay? Cambridge: Cambridge University Press. Bamgbose, A. (1995). “English in the Nigerian Environment.” New Englishes: A West African Perspective. A Bamgbose, A. Banyo and A. Andrews (Eds). Ibadan: Mosuro Publishers and Booksellers, 9-26. Bamiro, E. (1994). ‘Syntactic Variation in West African English”. World Englishes. 17 (1), 189 204. Bemigho, D. and Olateju, M (2006). “The lexico-semantic Features of Nigerian English in Kegites’ Discourse: The OAU Example.” Olateju, M. Taiwo, R; and Fakoya, A. (Eds) Towards the Understanding of Discourse Strategies. Ago-Iwoye: Olabisi Onabanjo University Press, 159-170. Bouillon, P. (1997). “Polymorphie et semantique lexicale : le cas adjectifs’’, Ph.D.,VIII , Université de Montreal, 18-24. Busa, F. (1996). Compositionality and the Semantics of Nominals, Ph.D Dessertation, Brandeis University, 206-209. Crystal, D. (2003). The Cambridge Encyclopedia of the English Language. 2nd ed. Cambridge University. Jega, A. (2020). “A Pragmatic Analysis of Lexical Creativity in the Use of Nigerian English”. Annals of Language and Literature. Vol. 4. Issue 3, 2020, 27-34. Jowitt, D. (1991). Nigerian English Usage: An introduction. Nigeria: Longman Nigeria. Mckay, S. and Hornberger, N.H. (1996). Sociolinguistic and Language Teaching. New York: Cambridge. Mgbemena, J. (2015). “Language Variations or Language Change? Lexical Innovation Processes in Nigerian English.” International Journal on Studies in English Language and Literature (IJSELL). Vol. 3 Issue 8, 2015, 37-50. Mowarin, M (2010). “Some Lexico-semantic Processes in Nigeria. Proceedings of the “Conference on Nigerian Pidgin”. University of Ibadan, Nigeria 8-9 July, 2009. Odebunmi, A. (2006). Meaning in English: An Introduction. Ogbomoso: Critical sphere. Planeyo Journal of Arts and Humanities (PLANJAH). Maiden Edition. Volume 1, Number 1, 2024. 131 Pusejovsky, J. and Boguraev, B. (1993). Lexical Knowledge Representation and Natural Languages Processing in Artificial Intelligence, Volume 63, Issues 1-2, October 1993. 193–223. Pusejovsky, J. (1995). The Generative Lexicon. Cambridge: The MIT Press. Redmond, W. (2005). “Slang.” Microsoft Encarta 2006. (CD) Redmond, W. A Microsoft Corporation, 2005. Robert, E. (2017). “Lexical Creativity in Ghanaian and Nigerian Englishes”. Eyoh, L. and Udoudom, J. (Eds). West African Varieties of English, Literature, Pidgin and Creoles: A Festschrift for Professor Inyang Udofot. Development Universal Consortia, 411-425. Udom, M. (2007). “Lexical Innovation in Nigerian English Usage.” Ph.D Dissertation, University of Uyo, Uyo. Pp28-36.

Authors: Lucy Louis Okolie, Monica Udoette

Email: Okolielauren@gmail.com

Phone: +2348080838106

Abstract

There have been concerns that parental negligence has paved way for the sexual molestation of the girl-child in most families and, this has been represented in some African literary works. However, these representations have been limited to attitudes and actions of parents alone in the upbringing of children. This paper, through an assessment of Yejide Kilanko’s Daughters Who Walk this Path, interrogates explicit effects of absentee and insensitive parenthood on the psyche of the girl-child and how the longings for parental care approximates to the desire for sisterhood bonding. The paper adopts a qualitative research method and relies on textual analysis of some loci points in the novel relevant to Cathy Caruth’s Trauma theory. A close reading of the text reveals that sisterhood bonding and relations are viable mechanisms in coping and recovering from the trauma of parental negligence. The paper concludes that although the actions and inactions of the members of the family might give rise to situations which could adversely affect the girl-child’s psyche, redeeming opportunities do exist through sisterhood and the solace it brings.

Keywords

Children and Trauma, Parental Negligence in Literature, Sisterhood and Bonding, Sexual Victimisation, Yejide Kilanko.

Introduction

The family is the building block of society and prides itself as the first institution the child is exposed to. It is the primary agent of socialisation which is vested with the responsibility of bringing up and catering for the child. This is where the child learns to discover his/her abilities, strengths and weaknesses. Usually, the family is expected to provide warmth, love and support to the child. All these are only made possible through ties and relationships between the child and other members of the family. These relationships go a long way in shaping the psyche of the child. According to Charles Zubrick, relationships within the family are associated with members’ well being, particularly for children (Zubrick, 1965, p.3). Suffice to say, therefore, that the importance and relevance of the family in child-raising cannot be underestimated. Therefore, whatever experience the child faces in the family tends to shape his/her psyche and worldview. Hence, the onerous task of members of the family becomes an attempt at being cautious in utterances, treatments and actions to the children as these mostly constitute their psychological make-up and account for their behaviour later on.

Content

Discussions around the girl-child are one of contemporary society’s construct. The girl-child was one of the twelve crucial areas of concern raised in the Beijing Declaration and Platform for Action in 1995. It concluded in nine strategic objectives framed as a means of holding governments accountable for the welfare of the girl-child (Adeleke, 2012, p.21). This critical welfare includes protection from physical and sexual exploitation, eradication of discrimination in the field of education and increased awareness on the struggles being faced by girls today. Governments all around the world have devised various educational, economic, political and social policies to adequately better the lot of the girl-child and one can categorically admit that life for the girl-child is steadily improving. The newly elevated status of importance conferred on the girl-child dismantles the erstwhile status quo of her dehumanising condition(s) in the society. However, in spite of these measures on the part of the government, many girls are still subjected to horrific experiences and discriminations which take place right within the home. These experiences range from sexual abuse by brothers, cousins, domestic staff and even (step) fathers in some cases, discrimination in home chores among others.

Conclusion

In Daughters Who Walk This Path, Yejide Kilanko intricately weaves a narrative that explores trauma, parental negligence, and the resilience required to overcome these adversities. Through Morayo's journey, the novel vividly portrays the devastating impact of trauma and the silence that often surrounds it. This paper, therefore, presents the prominence of the role of family relationships in the upbringing of the child. Literature has proved to be a viable tool for showcasing family relationships and its adverse effects on the (girl) child. In Daughters Who Walk This Path, the author portrays how the relationship between parents, siblings and the girl-child can contribute to her psychological make-up. Through the characters of Morayo and Morenikeji, the reader is presented with the story of survivors who have had firsthand experiences of sexual abuse and molestation within the same families that should have been spaces for their protection. However, Kilanko does not merely dwell on the pain; she offers a path toward healing and resilience through Morayo’s eventual confrontation with her past and her commitment to breaking cycles of silence and shame. The paper, therefore, showcases the trauma which they have to battle as the aftermath of this abuse and concludes that female bonding and political participation are practical mechanisms for combating this trauma. The novel does not only proffer hope of redemption to the survivors through sisterhood relations but sheds light on the lasting scars of parental negligence and trauma; offering a blueprint for resilience, while urging readers to create spaces where pain can be discussed, shame dismantled and resilience nurtured.

References

Adeleke, R. (2012). The Family, the Government and the Girl-Child. Heinemann. Akoni, O. & Ahueze, V. (2023). “2588 Children Sexually Abused in Lagos-Govt.” Vanguard. Accessed, 28th October, 2024 at www.vanguardngr.com. Akpan, K. & Akpan, I. (2022). “Cultural Matrixes, Trauma, and Female Voices in Yejide Kilanko's Novels". Voices: A Journal of English Studies. 7(3), 29-38. Bailey, Donna. “Review of Yejide Kilanko’s Daughters Who Walk This Path.” Project Muse. Accessed, 18th June, 2024 at http://muse.jhu.edu/login?auth=0&type=sum. Bates, U. U., et. al. (2005). Women's Realities, Women's Choices: An Introduction to Women's Studies. Oxford University Press, 3rd Edition. Browne, A. & Finkelhor, D. (1986) "Impact of Child Abuse: A Review of Research". Psychological Bulletin. 9 (1), 66-77. Caruth, C. 1996). Unclaimed Experience: Trauma, Narrative and History. John Hopkins University Press. Dodhy, S. (2017). "The Phenomenon of Intrusive Thoughts in Yejide Kilanko's Daughters who Walk this Path”. Advances in Language and Literary Studies. 8 (5), 99-102. Herman-Lewis, J. (1992). Trauma and Recovery: The Aftermath of Violence-from Domestic Abuse to Political Terror. New York: Basic Books. Kaplan, A. (2005). Trauma Culture: The Politics of Terror and Loss in Media and Literature. Rutgers University Press. Kilanko, Y. (2012). Daughters Who Walk this Path. Kachifo Limited. Matlin, M. W. (2004). The Psychology of Women. Wadsworth. 158 Planeyo Journal of Arts and Humanities (PLANJAH). Maiden Edition. Volume 1, Number 1, 2024. Nkealah, N. (2006). “Conceptualizing Feminism(s) in Africa: The Challenges Facing African Women Writers and Critics”. English Academy Review, 133-141. Nutsukpo, M. (2018). "Sexism and Sexual Victimisation in Yejide Kilanko's Daughters who Walk this Path". International Journal of Advanced Scientific Research in Humanities, Legal Studies and International Relations, 3 (3), 62-72. Ogbazi, I. & Amah, U. C. (2021). "Rape and Identity in Yejide Kilanko's Daughters who Walk this Path. Interdisciplinary Journal of African & Asian Studies. 7 (2), 47-53. Okereke, G. (2011). “Wanted Parents: Understanding Child Upbringing through Contextual Family Therapy”. Journal of Family Studies. 9(1), 43-64. Putnam, F.W. (2003). “Ten-Year Research Update Review: Child Sexual Abuse”. Journal of American Academy of Child and Adolescent Psychiatry. 42 (3), 269-278. Rosetti, C. (1893). Goblin Market. Macmillan. Udoette, M. (2019). “The Dynamics of Female Bonding and Liberation in Akachi Adimora Ezeigbo’s House of Symbols”. AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies. 8 (1), 65-72. Udoette, Monica. (2017). “Dysfunctionality and Arrearage in Terry McMillian’s A Day Late and a Dollar Short”. AKSUJEL: A Journal of the Department of English, Akwa Ibom State University. 2, 68-77. Wykes, M. & Welsh, K. (2009). Violence, Gender and Justice. Sage Publications Page. Zubrick, C. (1965). Children, the Family and the Society. Pearson.

Authors: Johnson Nte'ne, 1

Email: johnson.ntene@dal.ca

Abstract

Applying the literary apparatuses of Caruth (1996) and Etim (2008) to both texts, this paper finds that trauma is the driving force behind the misdeeds of Okonkwo and Eugene. As a child, Okonkwo is subjected to sustained periods of deprivation and verbal abuse, while Eugene is maltreated, misoriented and eventually radicalised by the Catholic priests who raise him. Both are hardened by these experiences and consequently demonstrate a form of recycled inhumanity later as adults. The striking parallels between their experiences and their actions therefore undercut the position that they are inherently inhumane, while the forty-five-year gap between both novels highlights childhood trauma as a repetitive index in Nigerian fiction.

Keywords

Trauma, Recycled inhumanity, Infantism, Recentralisation, Misogyny

Introduction

Achebe's Things Fall Apart and Adichie's Purple Hibiscus occupy distinct places in Nigerian literature. While Things Fall Apart conferred on Achebe the status of “the father of modern African literature” (Alam, 2014, p. 102), Purple Hibiscus established Adichie as “easily the leading and most engaging voice of [the current] era” (Emenyonu, 2017, p. 1). Interestingly, Adichie's debut dialogues with Achebe's on many levels. Purple Hibiscus commences with a striking allusion to Achebe's novel: “Things started to fall apart at home when my brother, Jaja, did not go to communion…” (Adichie, 2013, p. 3). It then draws parallels to Things Fall Apart through the lives of Okonkwo and Eugene. Both are successful businessmen: just as Okonkwo starts from nothing and becomes one of the lords of the clan, Eugene rises from a humble background to become a successful factory owner and newspaper publisher. Both men hate their fathers: Okonkwo hates Unoka because he is a loafer, while Eugene hates Papa Nnukwu because he is a “heathen.” Both are domestic abusers: Okonkwo beats his wife in the Week of Peace, and Eugene beats his wife until she miscarries. Both also end tragically: Okonkwo hangs himself rather than being hanged by the colonial authorities, whereas Eugene is poisoned by his wife when she can no longer take his abuse. In addition, both are religious fanatics of sorts: whereas Okonkwo seeks to preserve Igbo traditions as Christianity rapidly spreads across the nine villages, Eugene is passionate about the dominance of the Catholic Church. These and other parallels have earned Adichie the designation of “Achebe's unruly literary daughter” (Tunca, 2018, p. 107).

Content

Notably, critics of both novels are most divided on Okonkwo and Eugene. Cobham (2002) alleges, for instance, that Okonkwo uses “physical strength and the ability to inflict one's will” to “[establish] a masculine identity” (p. 23), while Nabutanyi (2017) accuses Eugene of instituting “ritualised abuse” in his home based on his “primitively misogynist hatred for femininity” (pp. 78 – 79). On the other hand, however, Azodo (2004) describes Okonkwo as a “hybrid” who finds himself “up against a whole institution or system” (p. 316), while Etim and Emmanuel (2015) hail Eugene as a “principled protagonist who is murdered for being unwavering in his beliefs” (p. 13). But besides this critical contention, little attention has been paid to the experiences which propel Okonkwo and Eugene's violent streak. This paper addresses the resulting lacuna by reading both characters' belligerence as manifestations of childhood trauma. A re-examination of both novels reveals that Okonkwo is subjected to sustained periods of deprivation and consequent verbal abuse as a child, while Eugene is maltreated, misoriented and eventually radicalised by the Catholic priests who raise him. Both are hardened by these experiences and, therefore, demonstrate a form of recycled inhumanity later as adults. Their violent dispositions thus appear to be helpless reenactments of their individual trauma, rather than a demonstration of inherent misogyny.

Conclusion

Critics of Achebe's Things Fall Apart and Adichie's Purple Hibiscus have been divided on the rationale behind the actions of Okonkwo and Eugene. While a number have dismissed both characters as violent misogynists, others have viewed them as products of their individual societies or even heroes shortchanged by uncontrollable circumstances. This paper has interpreted both as victims of varying degrees of childhood trauma. While Okonkwo's trauma is rooted in acute poverty and verbal abuse, Eugene's trauma stems from his experiences under the tutelage of ruthless Catholic priests. The parallels between their childhood experiences and their actions as adults suggest that their cruelties are reenactments of their individual traumas. Although trauma has been reasonably discussed in Nigerian literature with respect to war, little attention has been paid to childhood trauma, perhaps based on the perception that children's experiences do not constitute “the complexity of national affairs,” as Palmer (1972) very erroneously alleges (p. 10). Nonetheless, the forty-five-year gap between Things Fall Apart and Purple Hibiscus suggests that childhood trauma remains an issue to be explored. This paper therefore hopes to propel conversations on the subject.

References

Achebe, C. (2009). Things Fall Apart. Anchor Canada. Achebe, C. (2013). Arrow of God. Anchor Canada. Adichie, C. N (2013). Purple Hibiscus. Vintage Canada. Ahmed, K. (2022). “Trauma in African Literature: Culture and the Phenomenon of Mental Distress in Achebe's Things Fall Apart and Kilanko's Daughter Who Walk This Path.” Nsukka Journal of Humanities (30)1, 59 – 73. Alam, M. M. (2014). “Reading Chinua Achebe's Things Fall Apart from the Postcolonial Perspective.” Research in Humanities and Social Sciences (12) 4, 102 – 106. Azodo, A. U. (2004). “History and Changes in Achebe's Fiction.” In E. Emenyonu & I. Uko. In Emerging Perspectives on Chinua Achebe. 2. Africa World Press, 313 320. Balaev, M. (2008). “Trends in Trauma Theory.” Mosaic: An Interdisciplinary Critical Journal. (41) 2, 149-166. Boynton, H. (2022). “Spirituality and Possibilities for Posttraumatic Growth in Children.” H. Boynton & J. Vis (Eds.). Trauma, Spirituality and Posttraumatic Growth in Clinical Social Work Practice. University of Toronto Press, 22-32. Caruth, C. (1996). Unclaimed Experience: Trauma, Narrative, and History. The Johns Hopkins University Press. Caruth, C. (2013). Literature in the Ashes of History. The Johns Hopkins University Press. Cobham, R. (2002). “Problems of Gender and History in the Teaching of Things Fall Apart.” H. Bloom (Ed.). Modern Critical Interpretations: Chinua Achebe's Things Fall Apart. Chelsea House, 19-30. Coker, O. (2017). “The Paradox of Vulnerability: The Child Voice in Purple Hibiscus.” E. Emenyonu (Ed.). A Companion to Chimamanda Ngozi Adichie. James Currey, 101-113. Emenyonu, E. (2017). “Introduction.” E. Emenyonu (Ed.). A Companion to Chimamanda Ngozi Adichie. James Curry, 1-13. Erikson, K. (1995). “Notes on Trauma and Community.” Cathy Caruth (Ed.). Trauma: Explorations in Memory. The Johns Hopkins University, 183-190. Etim, E. (2008). The Infantist Manifesto. Robert Minder International. Etim, E. & Emmanuel, I. U. (2015). “The Example of a Hero: A Deconstructionist Reading of Eugene in Chimamanda Adichie's Purple Hibiscus.” IOSR Journal of Humanities and Social Sciences, 20 (2), 13-21. LaCapra, D. (1999). “Trauma, Absence, Loss.” Critical Inquiry, (25) 4, 696-727. LaCapra, D. (2016). “Trauma, History, Memory, Identity: What Remains?” History and Theory, 55, 375-400. Murundu, R. O. (2017). “Beyond the borders of silence: a question of power in Chimamanda Ngozi Adichie's Purple Hibiscus.” Nairobi Journal of Humanities and Social Sciences, (1) 1, 102-119. Nabutanyi, E. F. (2017). “Ritualized Abuse in Purple Hibiscus.” Ernest Emenyonu (Ed.). A Companion to Chimamanda Ngozi Adichie. James Currey, 73-85. Njeng, E. S. (2008). “Achebe, Conrad, and the Postcolonial Strain.” Comparative Literature and Culture. (10) 1, 1 – 8. Nnolim, C. (2009). Issues in African Literature. Malthouse Press, 2009. Nte'ne, J. (2024). Children's Voices in Chimamanda Ngozi Adichie's Americanah.” Nigerian Journal of Literacy and English Education (2) 1, 97-10. Oanh, D. H. (2021). “The Concept of Trauma in Literature Viewed from the Transitioning Models of Trauma in the West.” VNU Journal of Foreign Studies (37) 4, 97 – 110. Okhamafe, I. (2009). “Genealogical Determinism in Achebe's Things Fall Apart.” H. Bloom (Ed.). Modern Critical Interpretations: Chinua Achebe's Things Fall Apart. Chelsea House Publishers, 124-144 Palmer, E. (1972). An Introduction to the African novel. Heinemann. Toivanen, A. (2013). “Daddy's girls? Father-daughter relations and the failures of the postcolonial non-state in Chimamanda Ngozi Adichie's Purple Hibiscus and Veronique Tadjo's loin de mon pere.” Aerial: A Review of International English Literature, 44 (1), 99-126. Tunca, D. (2018). “Chimamanda Ngozi Adichie as Achebe's (unruly) Literary Daughter: The Past, Present and Future of “Adichebean” Literary Criticism.” Research in African Literatures (49) 4, 107 - 126.

Authors: Samuel Friday Akpabio, Ndifreke Bills Ene

Email: sf.akpabio@gmail.com

Phone: +2347030876285

Abstract

This paper analyses newspaper headlines on security issues in Nigeria in order to describe the speech acts used in the headlines, identify the types of speech acts and discuss the social implications of these speech acts. Six newspaper headlines—three from The Punch and three from Vanguard – were selected for analysis. The analysis was conducted using Speech Act Theory as propounded by John Austin and further developed by John R. Searle. The analysis of the data reveals that assertive speech acts predominantly characterise the headlines, serving to report on security events and achievements. The study also reveals that some headlines employ commissive speech acts to set expectations and manage public trust, particularly in relation to new leadership appointments. The analysis also found out that reports of violent incidents often utilise assertive speech acts to highlight ongoing security threats, thereby raising public awareness of security challenges. The study concludes that the Nigerian newspaper headlines analysed demonstrate the significant role of assertive language in shaping public perceptions of security and government actions, highlighting the fact that the media not only informs, but also influences the emotional and cognitive responses of the audience, thereby playing a critical role in shaping national discourse on security issues.

Keywords

Pragmatic Analysis, Newspaper Headlines, Speech Act Theory, Assertive Speech Acts, Security Issues and Public Perception

Introduction

Newspaper headlines are not simply summaries of news stories—they can be influential tools that contribute to shaping public perception and may play a role in influencing policy decisions, particularly during times of heightened insecurity. Nigeria's sociopolitical landscape is shaped by significant security challenges, including insurgencies, terrorism, and civil unrest, which impact various regions to varying degrees. These issues have significant implications for national stability; and the way they are portrayed in the media, particularly through headlines, plays a critical role in how the public and policymakers understand and respond to them. Given this, the study of newspaper headlines can offer valuable insights into how language influences the broader socio-political discourse in Nigeria, especially with respect to security concerns.

Content

The application of pragmatics, especially speech act theory, offers a useful framework for analysing how headlines convey meaning beyond their literal content, through the performative acts embedded in the language. According to this theory, as developed by philosophers like John Austin (1962) and John Searle (1969), communication is not simply about conveying information; it also involves performing actions through language—what are known as locutionary, illocutionary, and perlocutionary acts. According to them, locutionary acts refer to the act of producing a meaningful words or sentences that convey information; illocutionary acts refer to the act of using language to perform specific function or intention while perlocutionary acts refer to the act of producing effect on the listener through the use of language. In the context of newspaper headlines on security issues, these acts may influence how individuals interpret the severity, urgency, and implications of a given security event, potentially shaping public attitudes and policy responses.

Conclusion

In concluding this paper, it is pertinent to state that the analysis of Nigerian newspaper headlines demonstrates the significant role of assertive language in shaping public perceptions of security and government actions. Through strategic word choices that emphasise military success or law enforcement effectiveness, the media frames security efforts as both justified and necessary, reinforcing government authority and fostering public trust. At the same time, emotionally charged language in reports of violent incidents serves to heighten public concern, driving calls for action. By managing public sentiment through carefully crafted rhetoric, the media not only informs but also influences the emotional and cognitive responses of the audience, thereby playing a critical role in shaping national discourse on security issues.

References

Austin, J. (1962). How to Do Things with Words. Oxford University Press. Akakwandu, C. (2018).News Reporting & Writing. Izehi Printing Press. Christian, O., Amiriheobu, F.I, Agim, C.C& Owunari, G (2024) “Social Media and Insecurity Issues in Nigeria.A Post COVID-19 Discourse.” International Journal of Advanced Research in Social Sciences, Environmental Studies & Technology. Vol.6, 137-149. Esimokha, G. (2011). Newspaper & Magazine. Great Achievers Communication. Festus, A.C. (2020) News Writing: Practical Guide for Journalist. Desert Sea Nigeria Ltd. Hadidi, Y., Taghiyev, I. & Ahmadova, S. (2022). “Linguistic Devices Used in Newspaper Headlines.”Khazar Journal of Humanities and Social Sciences. Vol. 25, 5-21. Horn, L.R. & Ward, G. (2006).Handbook of Pragmatics. Blackwell Publishing Ltd. Ndimele, O.M. (2001). Readings on Language.M & J Grand Orbit Communication. Oloruntobi, F. (2020). “A Stylistic Analysis of some Linguistic Devices in Newspaper Headlines: Nigerian Newspaper as a Case Study.”Studies in Pragmatics and Discourse Analysis. Vol.1, 47-57. Olugbenga, A.S. (2020). “A Linguistic-Stylistic Analysis of Newspaper Headlines of Metele Attack on Nigerian Army by Boko Haram.” International Journal of Scientific and Research Publications. Vol. 10, 880-887. Ramdhani, M.I& Amalia, S.(2023) Pocket Book of Pragmatics. Yayasan Corolla Education Centre Bengkulu. Sari, D.R. (2019). “Discourse Analysis on Headlines.” Advances in Social Sciences, Education and Humanities Research. Vol. 377, 267-270. Searle, J.R (1969). Speech Acts. MIT Press. Senft, G . (2014). Understanding Pragmatics. Routledge: New York.

Authors: Isonguyo Akpan

Email: akpanisonguyo34@gmail.com

Abstract

Justifiably, gender is the basis for most social relations in most societies. Most extant studies on Yerima's Jakadiya hold that patriarchy or men constitute oppressive force which subjugates and abuses females. It is against this backdrop that this study reimagines gender, patriarchy, and female 'thingification' in Yerima's Jakadiya to uncover the contradictions and instability in the binary oppositions therein. The paper adopts Jacques Derrida's deconstruction as its theoretical framework, and relies on interpretive research design for its analysis. Textual analysis reveals that women have the power and agency to decide how cultural practices are carried out, without interference or influence of men. The work equally divulges that the rights, identity, and dignity of females like Atine and Bilkisu are abused and jeopardised by the privileged women (matriarchs) who occupy exalted positions in traditional societies. Additionally, the paper discovers that every form of abuse or dehumanisation of females in the text is orchestrated by women in positions of power. Consequently, the research concludes that women are a great force in the discrimination, humiliation, and oppression of fellow females. Against the position of previous scholarship on the text, this paper submits that women in traditional African societies discriminate, 'thingify', and regard fellow females as things without dignity, self-worth, feelings, and ambition. Also, the work holds that men are portrayed as caring and sensitive people who encourage female liberty, progress, aspiration, and safety. Accordingly, the oppressive force against females in traditional Nigerian societies is women rather than men or patriarchy.

Keywords

Gender, Patriarchy, Matriarchy, Deconstruction, Ahmed Yerima, Jakadiya

Introduction

In modern society, gender is a critical concept which has received significant attention from scholars of various orientations and disciplines, especially those from the feminist school of thought or persuasion. It becomes this central to everyday human relations because cultural, socio-political, and economic structures of societies are constructed based on the gender ideologies held in such societies (Jackson Etuk and Isonguyo Akpan, 2023; Jackson Etuk and Naomi Okon, 2024). Consequently, the social engineering of the younger generation, social values, and modes of production and distribution of goods and services (the economic system of a society) are a product of gender philosophy promoted and upheld by a society. Thus, gender constitutes an important factor in the civilisation of the modern world and social interaction, both in the macro and micro domains.

Content

The conceptualisation of gender is multifaceted. By this, it is meant that gender has manifold meanings; therefore, it is beyond the binary conception of maleness and femaleness or the biological sexes. Gender is often regarded as a social construct (Oluwaseun Olanrewaju & Omolara Awogbayila, 2021). This stems from the premise that it is a creation of society, and a product of choices made by individuals. Hence, in the contemporary worldview, a biological male could assume the female gender identity and vice versa. It becomes crystal clear that both normative and non-normative gender orientations are within the purview of gender discourse. The normative gender denotes the binary male and female orientation, while the non-normative gender constitutes all other forms of sexual identities such as lesbian, gay, bisexual, and transgender (LGBT). What constitute normative and non-normative are subjective and ideologically inspired. That is why both the traditional and emerging sexualities are idiosyncratic and ideological.

Conclusion

This study attempts to deconstruct gender and female reification against the backdrop that previous studies have blamed men and patriarchy for the misfortunes, discrimination, abuse, and subjugation of females in traditional African societies. Earlier studies on Yerima's Jakadiya submit that the abuse of females in African societies, especially in Nigeria, is occasioned by patriarchy and its consequential putting of men above women. This work reexamined the text to bring to the fore the contradictory meanings and binary oppositions in the text. Through the lens of deconstruction literary theory, the study has revealed several contradictory meanings in the text. The playwright portrays women as strong and independent members of society. The position of Uwar Soro and Bilkisu foregrounds females' exalted place in the scheme of things in traditional African societies, especially in Nigeria. Very significant among the different roles of females are the “jakadiya” tradition and Uwar Soro's function in the coronation of a new Emir. These make women very powerful personalities in the decision making process of their society. For instance, the process of selecting and training the Emir's consort, like Atine, is primarily carried out by the matriarchs without any form of interference from men, even the soon-to-be-coronated Emir. Thus, every tragedy occasioned by that practice is orchestrated by females against their fellow females. The Emir's role in such a practice, as could be seen, is already predetermined by the women who are the custodians of the culture and traditions of the land. It suffices to state that Yerima holds that men like the Emir have been manipulated to do whatever they do according to the dictate of the tradition upheld and sanctioned by women.

References

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Authors: Eyoh Etim, Catherine Gilbert

Email: eyohetim29@gmail.com

Phone: +2348027898705

Abstract

In this paper, we deploy the comparative approach in exploring the conditions of women and children caught in Hitler's dictatorship of Nazi Germany and that of Dr Hastings Kamuzu Banda of Malawi. The paper is motivated by the need to centralise the traumatic experiences of women and children in dictatorial spaces and how these experiences are remembered and represented in contemporary academic culture. Leaning on theoretical approaches drawn from cultural memory and cultural trauma, among other related concepts and frameworks, we base our analysis on Paul Zeleza's Smouldering Charcoal and Marsha Skrypuch's Making Bombs for Hitler. The analysis of the primary data sources reveals striking commonalities in the portrayal of women and children in Malawian and Western (Nazi) cultural spaces which reminds everyone about the structuralism of dictatorship irrespective of space or the ideologies that undergird it. We also find out that women and children were not only victims of dictatorial rule, they were also agents of resistance, whose invaluable, but little acknowledged, contributions led to the end of dictatorship in their domains.

Keywords

Dictatorship in Literature, Women and Children in Dictatorship, Cultural Memory, Cultural Trauma, Nazism and Malawian Dictatorship

Introduction

The vulnerability of women and children in any dystopian setting and situation has been rarefied in many existing discourses. This is not unconnected with the positions of Otherness occupied by women and children in society and in textual practices. When it comes to dictatorship, women and children usually are the hardest hit due to their vulnerability and helplessness. However, when discussing the menace of dictatorship in society, women's and children's suffering and roles are often residual in significance. This explains the decision to, in this paper, centralise the effects of dictatorship on women and children within the context provided us by the Nazi and Malawian cultural spaces. Though it is not likely that Dr Hastings Kamuzu Banda, the Life President of Malawi, adopted his dictatorial methods from Adolf Hitler, we have noted the intersections in the dictatorial narratives of Nazi Germany and those of Malawi under Dr Banda. These intertextual relations are most striking in terms of the representation of women and children as at once victims and agents of resistance in their different political spaces

Content

and children in Nazi Germany and Banda's Malawi. Jennifer Llewellyn et al (2020) report that Hitler believed in securing the loyalty of children through intense propaganda. In order to achieve this goal, the education system was carefully calibrated and designed to inculcate ideals of racial superiority, the supremacy of the Aryan race, loyalty to Hitler and the need to serve the Nazi regime selflessly in any assigned capacity. Erin Blackmore (2023) has equally reported on the place of young people in Nazi Germany, especially the activities of the Hitler Youth which draws parallel with the Malawian Young Pioneers, the paramilitary Youth wing of the Malawi Congress Party (MCP). Blackmore (2023) maintains that children who had been raised in Nazi ideologies became obedient and fanatical in the service of the Fuhrer.

Conclusion

In this paper, we have attempted to illustrate the perpetration of trauma in dictatorial spaces using the Nazi and the Malawian examples. The study utilised ideas and concepts in cultural memory and cultural trauma to discourse the representation of women and children in Nazi Germany and Banda's Malawi especially as documented in Marsha Skrypuch's Making Bombs for Hitler and Tiyambe Zeleza's Smouldering Charcoal. Though there are marked differences in the two research contexts, we are stunned at the striking commonalities that exist between the two cultural objects analysed. The women and children in both spaces interrogated are thrown into traumatic circumstances which are traced to the actions of the dictatorial forces in their domains. Skrypuch's Making Bombs for Hitler mostly exposes us to the traumas that the Ostarbeiter are made to go through while Zeleza's Smouldering Charcoal captures the traumatic conditions of women and children during the Banda dictatorship. The researchers can then safely say that there appear to be predictable patterns that characterise dictatorships across spaces which are made possible by the similarities in structures built and sustained in these police states.

References

Anastadiadis, A. 'Trauma-Memory-Narration: Greek Civil War Novels of the 1980s and 1990s'. Byzantine and Modern Greek Studies. 35(1), 92-108. DOI: h ps://doi.org/10.1179/030701311X12906801091674. Blackmore, E. 2023. 'How the Hitler Youth Turned a Generation of Kids into Nazis.' History.com. Accessed: 04-08-2023 at history.com/news/how-the-hitler-youth turned-a-generation-of-kids-into-nazis. Caruth, C. 1996. Unclaimed Experiences: Trauma, Narratives and History. London: TheJohns Hopkins Press. Gilman, L. 2004. 'The Traditionalisation of Women's Dancing, Hegemony, and Politics in Malawi.' Journal of Folklore Research. 14(1), 33-60. Accessed: 03 02-2017 at h ps://www.jstor.org/stable/3814744 . Greenspan, H., S. Horowitz; E. Kovacs; B. Lang; D. Lamb; K. Waltzer & A. Wieviorka. 2014. 'Engaging survivors: Accessing “Testimony” and “Trauma” as Foundational Concepts.' Dapim: Studies on the Holocaust. 28(3), 190-226. DOI: 10.1080/23256249.2014.951909. Grinchenko, G. & Olynyk, M. 2012. 'The Ostarbeiter of Nazi Germany in Soviet and PostSoviet Historical Memory.'Canadian Slavonic Papers. 54(3,4), 401-426. Gupta, C. 1991. 'Politics of Gender: Women in Nazi Germany.' Economic and PoliticalWeekly. 26/17. Accessed: 05-08-2023 at h ps://www.jstor.org/stable/4397988. Jones, A. & Manda, D. 2006. 'Violence and “Othering” in Colonial and Postcolonial Africa.Case Study: Banda's Malawi.' Journal of African Cultural Studies. 18(2), 197-213. Accessed: 07-02-2017 at h ps://www.jstor.org/stable/25473369. Kansteiner, W. 2002. 'Finding Meaning in Memory: A Methodological Critique of CollectiveMemory Studies.' History and Theory. 41(2), 179-197. Accessed: 14-12-2018 at https://www. Jstor.org/stable/3590762. Kaplan, A. 2005. Trauma Culture: The Politics of Terror and Loss in Media and Literature. New Jersey: Rutgers University. Llewellyn, J., J. Southley & S. Thomas. 2020. 'Children in Nazi Germany.' Alpha History.Accessed: 04-08-2023 at h ps://alphahistory.com/nazigermany/children-in-nazi-germany/ 66 Planeyo Journal of Arts and Humanities (PLANJAH), Maiden Edition 2024. Mapanje, J. 2011. And Crocodiles Are Hungry at Night. Oxfordshire: Ayebia Clarke Publishing Limited. Milenovic, Z. 2021. 'Education in Nazi Germany from 1933 to 1945.' Aenocabuh. CB. 54,383-393. Mkamanga, E. 2000. Suffering in Silence: Malawi Women's 30 Year Dance with Dr Banda.Glasgow: Dudu Nsomba Publications Ltd. Mkandawire, B. 2010. 'Ethnicity, Language and Cultural Violence: Dr Hastings KamuzuBanda's Malawi, 1964-1994. The Society of Malawi Journal. 63(1), 23-42. Accessed: 03-09-2023 at h ps://www.jstor.org/stable/29783607 . Oyono, F. 1952. Houseboy. London: Heinemann. Okpewho, I. 1976. The Last Duty. Harlow: Longman Group. Skrypuch, M. 2012. Making Bombs for Hitler. Toronto: Scholastic Canada Ltd. Stamm, H., H. Stamm; A. Hudnall & C. Higson-Smith. 2004. 'Considering a Theory of Cultural Trauma and Loss.' Journal of Loss and Trauma. 9(1), 89-111. Viser, I. 2014. 'Trauma and Power in Postcolonial Literary Studies.' Ed: Michelle Balaev.Contemporary Approaches in Literary Trauma Theory. Palgrave Macmillan, 106-129. Wiel, R. 2009. 'Trauma as Site of Identity: The Case of Jeanette Winterson and Frida Kahlo.'Women: A Cultural Review. 202, 135-156. DOI: 101080/09574040903000795. Zeleza, T. 1992. Smouldering Charcoal. Oxford: Heinemann.

Authors: Eyoh Etim

Email: eyohetim29@gmail.com

Phone: +2348027898705

Abstract

In this paper, I study two selected poems in Martin Akpan's Ripples of Rebirth from the theoretical positionality of postcolonial semiotics, which is the hybridisation of two fields of theoretical knowledge, postcolonialism and semiotics. The study is informed by the need to centralise discussions on Akwa Ibom indigenous literature as an emerging literary discourse in our time. The reading of the selected poems, 'Dialogue with Naija' and 'Bigheaded Town Boy', reveals the robust semantic possibilities gained through the eclectic approach, especially through harvesting meaning at once at the level of form and content. Akpan's utilisation of language is marked by linguistic hybridity as exemplified in the use of abrogation and appropriation, glossing and untranslatability, among other postcolonial linguistic figures and tropes. At the level of content, the study unravels the postcolonial issues that plague the poet's society, including cultural dislocation, poor leadership and its attendant consequences to the postcolony, all which are accounted for through postcolonial themes like Otherness, hybridity, alterity, neocolonialism and ambivalence. All these are read as constituting the symbolism for the understanding of the postcolonial realities in Akwa Ibom State, Nigeria and Africa. From the findings, the research concludes that Akpan's poetics are rich in form and content, packed with tropes that are drawn from the oral tradition of the Akwa Ibom milieu.

Keywords

Akwa Ibom Poetry, Postcolonial semiotics, Nigerian poetry, Ripples of Rebirth, Martin Akpan

Introduction

The field of postcolonial studies is at once diverse and complex, involving different disciplines, methods and approaches. Being an interdisciplinary field predisposes the field to collaborate with other disciplines and theories in order to yield useful semantic harvests beyond its primary hermeneutical nuances. Existing interdisciplinary studies involving postcolonialism are linked with fields such as anthropology, sociology, psychology, political science, linguistics and literature. In this paper, I assemble critical tools drawn from postcolonialism and semiotics in order to carryout a postcolonial semiotic reading of the poems in Martin Akpan's Ripples of Rebirth. Postcolonialism is a theory which studies the literature of formerly colonised peoples, paying attention to themes and concepts such as hegemony and resistance, neocolonialism, hybridity, unhomeliness, alterity or Otherness, subalternity, metropolis and province, ambivalence, liminality, alienation, double consciousness, marginality, linguistic oppression, abrogation and appropriation, mimicry, identity and identity crisis, metanarrative versus small narrative, globalisation, migration and the diaspora, among others.

Content

Hegemony in postcolonial studies plays out not only in the power relations between the former colonisers and the formerly colonised peoples, but also, most importantly, in the power dynamics between postcolonial leaders and their subjects in the postcolony, whereby these leaders still act the ideological and structural script laid by the former colonial masters, leading to the sustenance of the structures of oppression and underdevelopment due to unbalanced power relations in society. The unbalanced power relations between the postcolonial African leaders and their subjects have been the subject of many scholarly discourses, ranging from how neocolonial African leaders perpetrate colonialist oppression to how the agency of these leaders has evolved over time to assume autonomous and independent actantiality. Randolph Persaud (2021) discusses the problematics of hegemonic power relations in postcolonial African societies, noting how hegemony is sustained through the mix of consent and coercion by the elite class. According to Persaud (2021), 'The consent/coercion equation is understood to be some kind of balance whereby the historic bloc that underwrites the hegemonic project is able to manage stable reproduction of the structures of accumulation, and to do so without a preponderance of violence' (p. 3).

Conclusion

In this paper, I have attempted a postcolonial semiotic analysis of 'Dialogue with Naija' and 'Bigheaded Town Boy' in Martin Akpan's Ripples of Rebirth, deploying the concepts of isotopy, actantial model and the semiotic square drawn from Greimas' semiotic model. The analysis of the selected poems reveals the presence of isotopies linked to neocolonialism, metropolis and province, among others. As the poems tell stories about their postcolonial spaces, their narrative structures have been interrogated to yield their actants and their roles, as well as their binary schemes based on Greimas' semiotic square. It is seen that Akpan's poems in the collection are rich in signifiers that point to the state of Africa in the postcolonial era, necessitating a study in postcolonial semiotics and other related fields.

References

References Akpan, M. (2019). Ripples of Rebirth. XceLMart. Amina, S. & Ilhem, S. (2019). 'Hybridity, Ambivalence and Mimicry in Postcolonial Algerian Novel'. Global Scientific Journals. 7 (4), 698-708. Ashcroft, B., G. Griffiths & H. Tiffin. (1989). The Empire Writes Back: Theory and Practice in Postcolonial Literatures. Routledge. Bhabha, H. (1994). The Location of Culture. Routledge. Eco, U. (1986). Semiotics and the Philosophy of Language. Indiana Press University. Fadakinte, M. (2017). 'Hegemony and Crisis of State in Postcolonial Societies: A Theoretical Exploration.' Journal of Sustainable Development in Africa. 19 (1), 118-136. Farahbakhsh, A. & Ranjbar, R. (2016). 'Bhabha's Notion of Unhomeliness in J. M. Coetzee's Foe: A Postcolonial Reading'. International Journal on Studies in English Language and Literature (IJSELL). 4 (7), 105-112. Feldner, M. (2018). 'Representing the Neocolonial Destruction of the Niger Delta: Helon Habila's Oil on Water'. Journal of Postcolonial Writing. DOI: 10.1080/17449855.2018.1451358. Hassan, H. & Lee, T. (2020). 'Depiction of Postcolonialism in South Asian Cinema: A Semiotical Analysis of Bollywood's Film Pinjar'. International Journal of Applied and Creative Arts. 3 (1), 43-53. Herbert, L. (2006). 'Elements of Semiotics'. Singo. Accessed: 2nd September, 2025, at h p://www.Signosemio.com/elements-of-semiotics.asp. Kourdis, E. (2012). 'Semantic Isotopies in Interlingual Translation: Towards a Cultural Approach'. Researchgate. Accessed: 2 September, 2025, at h ps://www.researchgate.net/publica on/262685667, 105-116. Odia, C. (2025). 'Alterity in the Poetry of Sophia Obi and Mabel Evwierhoma: A Postcolonial Critique'. Scholars: Journal of Arts and Humanities. 7 (1), 48-60. Persaud, R. (2021). 'Hegemony and the Postcolonial State'. The Forum: International Political Reviews. pp. 1-11, DOI: h ps://doi.org/10.1057/s41312-021-00106 0. Raj, P. (2014). 'Postcolonial Literature, Hybridity and Culture'. International Journal of Humanities and Social Science Studies (IJHSSS). 1 (11), 125-128. Reyes, A. (2021). 'Postcolonial Semiotics'. Annual Review of Anthropology. 50, 291-302. Spivak, G.& Young, R. (1991). 'Neocolonialism and the Secret Agent of Knowledge'. Oxford Literary Review. 13 (1/2), 220-251. Spivak, G. (1988). 'Can the Subaltern Speak?' Eds: Cary Nelson and Lawrence Grossberg. Marxism and the Interpretation of Culture. MacMillan, 24-28. Uysal, Y. (2022). 'Analysis of Postcolonial Signs and Their Translastions in Children's Literature from Semiotics of Translation Perspective'. Journal of Academic Studies in World Languages, Literatures and Translation (WOLLT). 3 (1), 96 117.