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This fascinating ethnographic study investigates gendered power in contemporary Nigeria in order to provide an understanding of The Ondo Women's War of 1985. Sanctioned by Ondo's female chiefs in the name of their female king, this tax protest escalated into rebellion when ordinary women threatened the use of their ultimate weapon -their own nakedness. Focusing on a specific Yoruba case history, this book challenges many western feminist assumptions about women's lack of status in Africa.

Cover -- Dedication -- About the Series -- Board Members -- Published in this series -- Title page -- Copyright page -- Contents -- Acknowledgements -- Foreword -- Preface -- Fieldwork -- Some notes on the study area -- Epistemological challenges in developing this work -- Notes -- 1. Yoruba interconnections, colonial encounters, and epistemological crises -- Interconnections in the Yoruba epistemologies -- The dynamics of 'unequal encounters' -- Posthumous paternity, levirate and widow inheritance -- Between identity and identification -- Organisation of this book -- Notes -- 2. The fated grass: Self-representation and identity construction -- (Un)veiling the posthumous offspring -- Being 'born from another man's hands' -- Ethnographic vignettes: Posthumous offspring and self-presentation -- Picking up the pieces of a broken self -- Notes -- 3. Posthumous offspring and the politics of legitimacy -- Borders of legitimacy -- Legitimacy and the identity of power -- Posthumous paternity: Where the church stands -- Notes -- 4. Endogenous values, spatial delineation and cultural authenticity -- Posthumous paternity and Yoruba cultural authenticity -- Levirate or widow inheritance -- Revisiting the Yoruba concept of (il)legitimacy -- Notes -- 5. Neo-repugnancy: Assisted reproduction as an obscenity -- When innovation is negotiated -- Children made by doctors -- Two faces/phases of the repugnancy doctrine -- Help, donation, and making women pregnant -- 'ART' and the cultural construction of adultery -- Notes -- 6. Beyond 'epistemicide': (Re)claiming humanity for Africa -- Bibliography -- Index -- Back cover.

It is unknown how Yoruba women textile traders organize their textile enterprises, despite the vagaries of informal economy. However, in an informal economy, trade in every commodity has its own social organizational structures and politics. Scholars have argued that commodity needs to be separately studied so to detangle the various structures and politics associated with each commodity so that behavioural patterns that lead to entrepreneurial development can be determined. The focus of this paper therefore is to examine the organizational strategies of Yoruba women textile traders. The paper hinges on social action theory by Max Weber. The research design is qualitative in nature. Eight focus group discussions were conducted among the women respondents; Forty (40) in depth- Interview, and six case- studies were conducted. The findings reveals that in social organization of textile trading, several unique methods were adopted such as; placing of exclusive rights on some textile materials, innovation and imitation of textile materials for continuous trading of textile materials. In promotion of textile materials, the finding reveals that economic and non-economic activities were utilized to promote sales. While some classical tenets of entrepreneurship, were adopted by the women in recording the transactions. The paper recommends innovative attitude, importance of role mentors, building of social Capital among other traders in the market, and teaching of record keeping of transaction. All these are essential tools for women entrepreneurship development in informal economy.

Sexual harassment is a recurrent issue in any modern society. The increasing
cases of sexual harassment against women have become a menace in Nigeria.
This study sought to determine the potential place of Yoruba as a form of localized
communication in promoting psychological support on issues of sexual harassment
against women. The study employed development media theory and considered
Hebron FM as an example. Survey method was employed for the study and
instrument of data collection was questionnaire. A sample size of 150 respondents
was selected for the study. The results showed that many of the respondents
believed that the use of Yoruba in broadcasting, aids socio-cultural development
in Ota in Nigeria. Also, the study indicated that 87 per cent of the respondents say
use of Yoruba promotes psychological support on sexual harassment issues against
women.

Cover -- Half Title -- Title -- Copyright -- Original Title -- Original Copyright -- FOREWORD -- TABLE OF CONTENTS -- PART I - GENERAL -- Tribal and Sub-Tribal Groupings and Demography -- Nomenclature -- Location -- Grouping -- Population Estimates -- History and Traditions of Origin -- Language -- Physical Environment -- Main Features of Economy -- Agriculture -- Cocoa Farming -- Palm Products -- Trade -- Crafts -- Social Organisation and Political Structure -- Local and Kinship Grouping -- Kinship Terminology -- Forms of Settlement -- Age Sets -- Associations and Guilds -- Women' s Associations -- Cult Groups -- The State -- Administration -- Personnel of Government -- Military Organisation -- Legal Procedure -- Inheritance of Goods -- Land Tenure -- Slavery -- Pawning -- Main Cultural Features -- Dress and Tribal Marks -- Birth -- Circumcision Rites -- Marriage -- Divorce -- Religious Beliefs and Cults -- Shamanism -- Magic -- PART II -- 1. Oyo or Yoruba Proper -- 2. Ife-Ilesha -- 3. Ibadan -- 4. Egba, Egbado, Tsha, Ana(Ife) and related groups -- 5. Ijebu -- 6. Ekiti and related groups -- 7. Ondo -- 8. Yoruba in the Colony -- 9. Yoruba in the Northern Provinces -- Bibliography

Nike Davies is one of the few African women known internationally in contemporary art circles. The Woman with the Artistic Brush traces her life history and illustrates the strategies developed by women to mitigate male rule. Presenting a critique of the woman's place in contemporary Yoruba society from the perspective of a woman who lived it, this book covers Nike's life from the time of her mother's death when Nike was six to the culmination of her dream in the creation, against severe societal odds, of a center for arts and culture that has over 120 members. Along the way, The Woman with the Artistic Brush details how Nike ran away from home and joined a traveling theater group after her father tried to arrange her marriage, subsequently married and joined in the polygynous household of a noted artist from the popular Osogbo school, and finally broke clear of that situation after suffering sixteen years of domestic violence.

There is significant religious and linguistic evidence that Yorùbá society was not gendered in its original form. In this follow-up to The Invention of Women: Making an African Sense of Western Gender Discourses , Oy?wùmí explores the intersections of gender, history, knowledge-making, and the role of intellectuals in the process

Despite the significant contributions of women in economic development nationally, the unrecognized attitude of the government, lack of existing legal framework and policies, vagaries of informal economy and changes in the social–economic landscape have accounted largely for the closure of female enterprises in the informal economy. Using Yoruba female textile traders as a case study because these women have broken the "glass ceiling" and made a success of their textile trading, this paper examined the dynamics of entry and motivations of Yoruba women in textile trading. The paper synthesized Social Capital Theory by Coleman and Social Action Theory by Max Weber to explain the issue. It utilized a qualitative method of data collection. Eight focus group discussions and forty in-depth interviews were used to collect information from the women participants who were purposively chosen. The data reveal that parents, family/kinship members and friends had great influence in the strategic entry of women into textile trading in the Balogun market and the subsequent development of women's entrepreneurial activities. Yoruba female textile traders were motivated into textile trading because of economic and cultural values attached to the trade. This data is essential toward policy formulation for women's entrepreneurial development in the informal economy. This paper argues that any policies implemented for women entrepreneurs in the informal economy must be conceived, formulated and implemented with an in-depth understanding of the nuanced elements in the cultural domain within the social system, which the existing literature has yet to capture.

Body size is a profound ground of inequality in modern global society. Moreover, constructions of body size are racially polarized, with blacks being reputed for venerating large body. Proceeding with a triangulation of qualitative methods, this phenomenological study featured forty-two in-depth interviews, eight focus group discussions and eighteen key informant interviews among men and women of varying body sizes in two of the six states of southwestern Nigeria. Findings reflect dominantly neutral meaning of body size among the Yorùbá. This neutrality is dominantly reflected in the literal questioning of meaning that Yorùbá attach to body size, and who becomes a king in Yorùbá land but partially neutral in acceptability of prospective son or daughter in-law. Divinity, orí (fate), ìwà (good behavior) and ọmọlúàbí (good person) are among phenomena that counts in discerning people's worth. Meaning attached to body size is opposed to common-place attitude to body size, making this attitude to be profane while meaning is solemn. This meaning is tremendously in favour of optimum health, and attenuating inequality, for which even black societies are perpetrating in the globalized world. Traditional Yorùbá value of human person is irrespective of body size.

It is unknown how Yoruba women textile traders organize their textile enterprises, despite the vagaries of informal economy. However, in an informal economy, trade in every commodity has its own social organizational structures and politics. Scholars have argued that commodity needs to be separately studied so to detangle the various structures and politics associated with each commodity so that behavioural patterns that lead to entrepreneurial development can be determined. The focus of this paper therefore is to examine the organizational strategies of Yoruba women textile traders. The paper hinges on social action theory by Max Weber. The research design is qualitative in nature. Eight focus group discussions were conducted among the women respondents; Forty (40) in depth- Interview, and six case- studies were conducted. The findings reveals that in social organization of textile trading, several unique methods were adopted such as; placing of exclusive rights on some textile materials, innovation and imitation of textile materials for continuous trading of textile materials. In promotion of textile materials, the finding reveals that economic and non-economic activities were utilized to promote sales. While some classical tenets of entrepreneurship, were adopted by the women in recording the transactions. The paper recommends innovative attitude, importance of role mentors, building of social Capital among other traders in the market, and teaching of record keeping of transaction. All these are essential tools for women entrepreneurship development in informal economy.

Through the modern history of the indigo-dyed textile adire, produced by the Yoruba in southwest Nigeria, this essay examines the relationship between the production of the textile, the gendered divisions of its production, the development of modernity, and the appropriation of textiles by artists working in Nigeria since the time of independence. The essay presents the argument that a close look at the role adire played in pre-independence decades will reveal that its women dyers were actively involved not only politically and socially in colonial resistance, but also as the producers of visual culture: they expressed themselves aesthetically through the textile pattern. Finally, the textile's intimate connection to the construction and preservation of memory in Nigerian society is considered as a motive for the appropriation of its pattern language by several of Nigeria's prominent modern and contemporary artists.

The present study embarked with a supposition that there are similarities (traditional, under-developed, agri-based) between the Punjabi and African cultures, so the gender ideology might have similar patterns, which can be verified through the analysis of oral genres of the respective cultures. From Africa, Nigerian (Yoruba) proverbs are selected to be studied in comparison with Punjabi proverbs, while taking insights from Feminist CDA (Lazar 2005). The study has examined how Punjabi and Yoruba proverbs mirror, produce and conserve gendered ideology and patriarchism. Punjabi proverbs are selected through purposive sampling from 'Our Proverbs' (Shahbaz 2005) and Yoruba examples (with English translations and interpretations) are elicited from a dictionary of Yoruba proverbs (Owomoyela 2005), as well as articles written about gender by native Yoruba researchers. The investigation has uncovered through thematic content analysis that the portrayal of women in both communities is primarily biased, face-threatening and nullifying. Both languages have presented womenfolk mainly as unreliable, insensible, loquacious, insincere, ungrateful, opportunist, materialistic and troublemaking. Men have been depicted for the most part as aggressive, rational, prevailing, and anxious to take risks. This analysis infers that in asymmetrically organised Punjabi and African (Yoruba) communities, proverbs are deliberately sustaining inequality.

This study was centred on the edible cola nuts (Cola acuminata and Cola nitida), often referred to as obi abata and gbanja (yoruba) in Abeokuta metropolis. The study examined economic impacts and various uses of the cola nut. Structured questionnaire with open and close questions was distributed to120 respondents in the study area. Markets were selected from three Local government areas namely Lafenwa, Kuto, Iberekodo and Ishiun at Owode Egba purposively. The markets are local markets where farm produce are being sold in the study area. Descriptive statistics, cost and return analysis was used to analyze the data obtained from the study. The result obtained shows that 88.33% of the respondents were female who engage in the trade, 52.50% were in age group above 45 years which was the largest and were Yoruba. 51.87% had no formal education and are mostly full-time sellers. The result also revealed that traditionally 81.67% uses the nut for wedding and 97.50% for dye. The cost analysis reveals the average profit for each market, at Ishiun ₦3 293.375, Lafenwa ₦8 702.83, Kuto ₦4 869.40, and Iberekodo ₦3 127.20 and the rate of return on investment were at Ishiun 33.24%, Lafenwa 35.96%, Kuto 33.17%, Iberekodo 26.54% , respectively. It shows that Lafenwa has the highest rate of returns on investment and profit. The result also showed that the mean value of profit and return on investment for all the market were ₦4 998.21 and 32.23% respectively, this was due to the level of organisation in transaction in the market. The result also reveals the market margin per market at Ishiun 24.95%, Lafenwa 26.45%, Kuto 24.95%, and Iberekodo 21.00% respectively with the mean margin for all the market at 24.33%. The major problem encountered in business was basically that of storage with insect infestation at 53.33% and heat 51.67% which reduces the value and invariably the price of the product. Hence, a good storage system is important to improve sales. Hence a good policy must be put in place for good storage system to improve quality during storage and enhance income of respondents.