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Ribut Wahyudi. Lucia Taylor. Discourse Language. Adeosun Olufemi. Bolanle Adekeye. Gbenga Fakuade. The journal publishes high-quality articles dedicated to all aspects of sociological analyses of language, discourse and representation. The editorial board will consider proposed articles based on clear methodological and theoretical commitment to studies of language.
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For any information please feel free to email: journal language-and-society. This is the last issue before a new editorial board will take in charge the exciting task of supporting the development of the scolarly debate on language in society. With the new editorial board please expect some substantial changes in the journal. This issue includes six articles. The author of the third article in the collection, Omoniyi Friday-Otun, present a research on the language situation in Africa, revisisting the concepts of lingua franca, Pidgin and Creole, and paid attention to the use of Pidgin in Nigeria and Ghana.
The article debates on the suitability, or otherwise, of Pidgins as national languages in some African countries. Leaving my role as Editor after three years I leave the management of the Journal in good hands. It will be a pleasure for me to work with her and to offer her my support as the new RC25 vice-president. Please let me spend a few words to express my deepest gratitude to the RC25 executive board that constantly supported the journal since it was proposed at the ISA World Congress in Gothenburg.
A special thank you goes to Kali Michaels, who was the most reliable and the best language editor I could have worked with. And, last but not least, a big thank you to all the contributors and reviewers see the list at the end of the issuewithout your dedication the Journal simply would not exist. I thank them for their confidence to entrust me with this challenge.
All interested editors are invited to submit a proposal a call for papers in order to edit a thematic issue. The editor in chief will consider proposed call for papers based on clear commitment to studies of language. Editors are free to choose the thematic of their issue proposal. Please send your proposals to: journal language- and-society. The position of co- editor is unpaid. The need for easy recognition, the desire to avoid problems of official documentation in the offices after marriage, efforts to guard against the extinction of family names, and to protect ancestral roots, among others, are found to be responsible for this practice.
The paper argues that some of the social factors which are found to be responsible for the use of compound surnames by married women include education, religion and exposure to western culture. The paper argues further that this practice among educated Yoruba married women is indicative of erosion of this aspect of Yoruba tradition as a result of contact with Islam and the West.
The paper recommends a similar investigation among illiterate Yoruba married women and also among other ethnic groups such as Hausa, Igbo, Tiv, Efik, Fulani etc, to determine other reasons, if any, for this practice. Two main methods were used to collect data for the study: questionnaire and oral interview.
The data collected were presented in tabular form, using descriptive statistics. Introduction Names are essential mediums of communication in every part of the world. However, Africans and the Yoruba in particular attach a great importance to the use of names. Names are what people are known with and are called by; they communicate and tell stories about people and circumstances surrounding their birth.
Names reveal the many preferences of their owners or givers in terms of real life objects, actions, features and beliefs Rosenhouse, In naming a new baby and consciously choosing a word to refer to a new person, that word has enormous symbolic power: it will identify the person, and at the same time the name can send a message, express a hope or prayer, perpetuate a cultural or religious tradition Alford The family name is what is referred to as the surname or last name.
It serves as a family identity; usually, this is the name a woman drops when she has been married, as this is the tradition in many parts of the world, especially in Africa where this is seen as a symbol of respect, submissiveness and love from a woman to her spouse Fadahunsi, People have expressed different opinions or views concerning the use of compound surnames by married women.
Thus, this study investigates why married women bear compound names. It also seeks to investigate and gauge the attitude of their spouses and the society towards this practice. The Yoruba People and Marriage The Yoruba people of south-western Nigeria are a nationality of approximately 50 million people, the vast majority of whom are concentrated primarily within Nigeria, but who are also spread throughout the entire world Fani-Kayode, They are believed historically to have migrated from the Middle-Eastern part of the world during the medieval period.
They are a religious group of people who are mainly Christians, Muslims or of Traditional beliefs. While greetings are exchanged, it is important for the people to smile, and when asked about the wellbeing of someone, time is given to respond as this is considered to be polite.
The Yoruba greet their elders with a lot of respect, the boys prostrate to greet their elders, while their female counterparts greet by kneeling on one or two knees depending on the tribe. These people also have a very rich cultural background; there are different forms of dance, arts, music, dressing and philosophy.
The family is the most sacred and significant institution to the Yoruba, who are child- centred, ruled by the elderly, and controlled by adults. The family is an effective unit of political control, religious affiliation, resource allocation, and assurance of safety.
Even when couples marry under statutory law, customary law generally prevails in personal matters. It is important to indicate that the three marriage types mentioned above are practised among the Yoruba of Nigeria. Ideally, marriage should establish the foundation of the family. When it does, marriage is a union not only of the two spouses but the two extended families to which they belong.
Marriage itself is the proof that both spouses are good products and ambassadors of their families.
By successfully going through the demanding steps to the Yoruba marriage, the spouses are a good reflection on the quality of character of their families. It indicates they have shown restraint as people who are well brought up, focused, enduring, reliable, disciplined, and also as people who are able to defer gratification until they are ready for the responsibilities of adulthood. They ought to be able to provide food and shelter and safety. They ought to have the level of commitment and patience needed to inculcate a sense of belonging and self esteem in their children Babatunde, ; cited in International Encyclopedia of Marriage and Family All these, commitment and patience, are a reflection of the Yoruba philosophy which is based, according to Sotundeon a fulfilled life which consists of personal freedom, relative comfort, reproductive existence, conformity with communal values.
The Yoruba people and Naming All over the world, names function as means of identification. Several authorities on naming agree with this view Doob; Olusanya and OlurodeAkpabio Naming ceremonies are performed with this in mind.
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According to Ogunyemithe eldest family member is given the responsibility of performing the ceremony. Materials used are symbols of the hopes, expectations and prayers of the parents for the new baby. These include honey, kola, bitter kola, alligator pepper, water, palm oil, sugar cane, salt and liquor. Each of these has a special meaning in the world-view of the Yoruba.
After the ritual, according to Johnsonthe child is named and other extended family members are given the honour to give their own names to the child. They do this with gifts of money and clothing. In many cases, they would want to call the child by the name they give him or her.
Due to this, a new baby may end up with more than a dozen names. Thus names are carriers not of meaning, but of associations of personal and cultural significance: a great difference from lexical elements. Lexeme, Onomastics and Anthroponomastics The terms lexeme, onomastics and anthroponomastics are not only very useful to the discussion and understanding of the topic of this paper, they constitute an indispensable tripod for our theoretical discourse.
Therefore, it is important to have a clear understanding of what these terms mean. In a broadest sense, a lexeme is the term used in linguistics to refer to a minimal unit of language a word with a semantic value distinctive meaning and often a specific cultural concept attached to it.
Lexemes are the basic elements of a language. They are made up of one or more form- meaning composites called lexical units. For example, in the English language, give, gives, gave, given, and giving are forms of the same lexeme, give.
Lexeme can be divided into single-word lexeme, double-word lexeme and multi-word lexeme which by extension forms single-word name, double-word name, and multi-word name in Yoruba, e.
Aina, Adeolu, and Oluwarantinmi, respectively.
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It explains the function of a lexeme and of a proper name as to individualize, identify and differentiate a unique referent ,Olostriak defines lexeme as the proper name because it reflects the communication need of respective speech community, namely to denote a given object of an extra-linguistic reality as a unique one and only entity. Onomastics is the study of proper names and their origin, as well as the changes they undergo as a result of long use in the source language or in connection with their borrowing into other languages.
Proper names are divided into anthroponymy study of personal namestoponymy study of place namesZoonymy proper names of animalsastronymy names of starscosmonymy names of the zones and part of universetheonymy names of godsetc. From above definition, one can therefore define anthroponomastics as a branch of onomastics which studies the names of human beings: given names, surnames, clan names, matronyms, patronyms, teknonyms, nicknames, ethnonyms Coates ,Vikameln Theoretical Model The study of names is a multidisciplinary field that has occupied the attention of philosophers of language, anthropologists, sociolinguists, linguists and ordinary people.
Personal names can best be analysed by a combination of both philosophical and anthropological notions. In logical and philosophical sense, a name refers to a different element of human experience i. One branch of onomastics that deals with the study of proper names including their forms and use is anthroponomy Algeo It mirrors on how language is used as cultural practices and how language is used as a powerful tool to view and understand the world view of a particular society.
One can therefore use language as a microscopic lens to view and understand the social practices and day-to-day activities of a society. The language of the people is therefore the exit valve through which their beliefs and thoughts, cognition and experiences are articulated Farb The language of the people also depicts the social stratification of the society Agyekum, The theoretical concerns of contemporary linguistic anthropology as enunciated by Duranti have to do with three interconnected analytical notions that help to understand the function of language in culture.
These are i performance, ii indexicality and iii participation.