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A Social Pragmatic Study of Selected Women Sex-Related Yorùbá Proverbs Translated In English Onipede, Festus Moses; Olofin, Victoria Oluwakemi
Journal of Digital Sociohumanities Vol. 2 No. 1 (2025)
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/jds.2.1.1-15.2025

Language performs important social functions. Language serves as a means of passing along a people’s culture from one generation to the next. The Yoruba people are well renowned for having a strong oral tradition and cultural inheritance, particularly with regard to the use of proverbs. Studies have also looked into how Yoruba proverbs contribute to the contradictions in gender roles in the region. Research has also examined the ways in which gender roles in the area are contradicted by Yoruba proverbs. The majority of research on Yoruba proverbs has been on their semantic structures, categories, and uses in interpersonal and conflict resolution communication. The goal of this research is to better understand the situations in which women’s gender is inaccurately portrayed by looking at the ideologies that underlie the poor representations of women in proverbs and the most prevalent illocutionary actions used to spread these unfavourable impressions. The Yorùbâ proverbs (Olawole, 1998, Olojede, 2012, Olasupo et al. 2012, Owomoyela, 2005, Ademowo and Balogun, 2015, interview) were culled down to a selection of nineteen proverbs. Because proverbs are contextualised in Yoruba culture, the study incorporates context, which is a component of Lawal’s pragmatic theory from 2012. The six philosophical background levels and the Yoruba worldview are taken into consideration when analysing the work. These include the levels of context, language, psychology, cosmology, sociology, and society. The findings demonstrated that instances of illocutionary behaviour included confirming, warning, claiming, saying, forecasting, admonishing, and judging. When males feel they have harmed their female counterparts, they use proverbs to accentuate their views. This is the overall context in which these sayings are used. These sayings are meant to dissuade women from having original thought processes. Declarative illocutionary acts are a common indicator of male dominance over female counterparts. As a result, proverbs that originate from Yoruba cultural concepts reinforce the derogatory portrayal of women.

Metaphors of Human-Flora-Fauna Symbiosis: Eco-Critical Discourse Expositions in Yorùbá Proverbial Analysis Onipede, Festus Moses; Olutoyin, Jaiyeoba Olubunmi
Vivid: Journal of Language and Literature Vol. 13 No. 1 (2024)
Publisher : English Department, Faculty of Humanities, Andalas University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/vj.13.1.37-51.2024

It has been emphasized that metaphors in general are crucial forcomprehending and interpreting ecological discourse. Numerous studieson Yorùbá proverbs have been conducted (Jelili et al., 2022; Akanbi, 2020;Anyachebelu, 2019; Olofinsao, 2018; Faleye, 2018; Ojo, 2015; Akanbi,2015, etc.), but insufficient research has been done on human-flora-faunasymbiosis, particularly in Yorùbá proverbs. This study uses ecocriticalmetaphor analysis to look at the symbiosis of humans, plants, and faunain Yorùbá proverbs. The study focuses on how, according to the Yorùbáworldview, particular plants and animals are used to symbolise varioushuman experiences, actions, and traits in Yorùbá proverbs. We use thetransitivity system from the Systemic Functional Linguistics approach toeco-critical discourse analysis, along with Lakoff and Johnson’s ConceptualMetaphor Theory (CMT) to explore human experiences with naturethrough process types and illustrate the metaphorical “mapping” acrossthe conceptual domain. Other human experiences are conceptualised asthe target domain through the lens of flora and animals, which serve as thesource domain. Both primary and secondary sources of information werecarefully selected for this article. The study discovers that Yorùbá proverbsuse metaphors of animals such as dogs, cows, chameleons, doves, andeagles as well as woods and trees like iróko and mahogany, to warn peopleagainst negative attitudes towards the ecosystem, like destruction, laziness,intolerance, and impatience among others. For harmonious coexistence inthe ecosystem, the proverbs urge humans to behave well toward nature.According to the results of the transitivity analysis, the detected processchoices in the data can be seen as a positive discourse that motivates peopleto conserve the environment.

Social Media as A Tool for Improving Pronunciation Skills in French among Selected English-Speaking Students at the Federal Polytechnic Ilaro Ogun State Nigeria Olaoye, Olatunji Adetunji; Onipede, Festus Moses
Vivid: Journal of Language and Literature Vol. 14 No. 1 (2025)
Publisher : English Department, Faculty of Humanities, Andalas University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/vj.14.1.1-6.2025

This study examines how well the selected National Diploma and Higher National Diploma students doing French courses at the Federal Polytechnic Ilaro in Ogun State, Nigeria, can pronounce French words correctly by using social media as a tool. The study aims to determine the following: 1) how well English-speaking students at the Federal Polytechnic Ilaro can pronounce French words correctly; 2) how the students feel about using social media as an additional tool for learning French pronunciation; and 3) which social media practices and strategies work best for helping English-speaking students pronounce French words correctly. Six hundred (600) students in all (School of Engineering, School of Pure and Applied Science, School of Communication and Information Technology, School of Environmental Studies, and School of Agriculture, School of Management studies), split equally between the experimental and control groups, took part in the study. While the control group practiced pronunciation using conventional means, the experimental group used social media platforms. To identify notable changes, frequency, percentage, and chi-square tests were used to analyse the pre- and post-test scores. The experimental group's results show a significant improvement, indicating that social media can be a useful tool for language learning.

Yorùbá and their Symbolic Means of Communication: A Pragma-Semiotic Analysis of Ààlè Onipede, Festus Moses
Al-Lisan: Jurnal Bahasa Vol 7 No 2 (2022): Al-Lisan: Jurnal Bahasa (e-Journal)
Publisher : LP2M IAIN Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30603/al.v7i2.2639

Lots of research had been conducted on àrokò, a symbolic and nonverbal/verbal means of communication among the Yorùbá. While àrokò as a hyponym and ààlè as the super-ordinate have not been studied much. It is in this gap in the literature that this paper attempts a pragma-semiotic analysis of Yorùbá concept of ààlè. Data for the analysis were gathered through participant observation and informal questions technique where these ààlè were used. Mey's (2001) pragmatic acts and Peirce's (1931) symbolic sign in semiotic theory are employed for the analysis. The study revealed that ààlè is used in traditionally motivated contexts characterized by a pract of warning or caution and response that portrays issues of culture, and the indirect acts are employed through contextual features such as reference, shared situational and cultural knowledge, inference and relevance. The Semiotic analysis shows that the signate such as sand, leaves, sticks, fairly-used or unused cutlass, red cloth, òpàrá (a kind of tree grown in West Africa whose seeds are eaten and the bud used for symbolic communication), and cotton wool are one of the significant components of ààlè as symbols of warning or caution. The paper shows that ààlè is a subset of àrokò. While àrokò is the hyponym of symbolic communication among the Yorùbá, ààlè is a super-ordinate of symbolic means of communication among the Yorùbá, mainly for directions and warning. The paper also revealed that two or more objects could be used as ààlè, but their use context will determine the kind of information they are disseminating.

Yorùbá and their Symbolic Means of Communication: A Pragma-Semiotic Analysis of Ààlè Onipede, Festus Moses
Al-Lisan: Jurnal Bahasa Vol 7 No 2 (2022): Al-Lisan: Jurnal Bahasa (e-Journal)
Publisher : LP2M IAIN Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30603/al.v7i2.2639

Lots of research had been conducted on àrokò, a symbolic and nonverbal/verbal means of communication among the Yorùbá. While àrokò as a hyponym and ààlè as the super-ordinate have not been studied much. It is in this gap in the literature that this paper attempts a pragma-semiotic analysis of Yorùbá concept of ààlè. Data for the analysis were gathered through participant observation and informal questions technique where these ààlè were used. Mey's (2001) pragmatic acts and Peirce's (1931) symbolic sign in semiotic theory are employed for the analysis. The study revealed that ààlè is used in traditionally motivated contexts characterized by a pract of warning or caution and response that portrays issues of culture, and the indirect acts are employed through contextual features such as reference, shared situational and cultural knowledge, inference and relevance. The Semiotic analysis shows that the signate such as sand, leaves, sticks, fairly-used or unused cutlass, red cloth, òpàrá (a kind of tree grown in West Africa whose seeds are eaten and the bud used for symbolic communication), and cotton wool are one of the significant components of ààlè as symbols of warning or caution. The paper shows that ààlè is a subset of àrokò. While àrokò is the hyponym of symbolic communication among the Yorùbá, ààlè is a super-ordinate of symbolic means of communication among the Yorùbá, mainly for directions and warning. The paper also revealed that two or more objects could be used as ààlè, but their use context will determine the kind of information they are disseminating.

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