ABSTRACT This study critically examines power asymmetries in the English translation of African literary texts, framing translation as a site of cultural contestation within postcolonial discourse. Drawing on theories by Said, Spivak, and Ngũgĩ wa Thiong’o, it develops a tripartite framework to analyze evolving power negotiations. Through comparative textual analysis of works by Achebe, Ngũgĩ, and Adichie, the study identifies three translational paradigms: a colonial one marked by linguistic imperialism and epistemic violence; a postcolonial resistance paradigm using vernacular retention and narrative subversion; and a contemporary transnational paradigm negotiating hybridity and global markets. The research reveals how these paradigms appropriate yet challenge Western epistemologies while articulating alternative knowledge systems. It contributes to postcolonial translation theory by demonstrating how African writers and translators transform English from a tool of cultural domination into a space of epistemic resistance and creative intervention.

ABSTRACT The rediscovery and construction of cultural identities is the resultant manifestation of postcolonial realities, which are explored in African cultural productions, including literature and films. Existing studies on Nollywood films have examined different socioeconomic, political and cultural themes. However, the issue of identity construct and nationalistic commitment which constitutes much of such cultural expressions has not received adequate scholarly attention. This article examines the representations of cultural identities and nationalistic consciousness in Afemefuna, a Nigerian film directed by Kayode Kasum. The film was purposively selected, transcribed and subjected to qualitative literary analysis, paying a critical attention to characters’ conducts, dialogues, costumes and the events featured in it. The study adopts Postcolonial Theory, especially Homi Bhabha’s Hybridity and Third Space Theory, to account for the exploration of cultural nationalism and identity construction in the film. Afamefuna chiefly celebrates the apprenticeship tradition of the Igbo entrepreneurial system, and raises question of identity formation within that hybrid postcolonial space. The analysis reveals that hybridity and cultural identities are portrayed through the use of indigenous features like proverbs, idioms, cultural archetypes and cultural preferences. The projection of these indigenous ideas depicts cultural nationalistic consciousness, which underscores the ongoing de-colonial commitment in the African continent.

ABSTRACT The phenomenon of street children is fast becoming a ubiquitous social practice in sub-Saharan Africa. This unfortunate social malaise has continued to fester as a result of systemic irresponsibility. Studies have probed the feminist, ideological, eco-critical and socio-psychological appeals in Darko’s Faceless. However, Darko’s emphasis on the strategic intervention of a non-governmental organisation (MUTE) in mitigating the lingering consequences of facelessness, especially in postcolonial Ghana, has not enjoyed empirical investigation. This study examines how Darko deploys prosaic elements in portraying MUTE’s responses to the phenomenon of street children in postcolonial Ghana. Guided by postcolonial critical discourse analysis, the study describes MUTE’s strategic responses to the harrowing socio-economic and psychological travails of street children. Through a close reading of the text, 19 purposively selected excerpts are subjected to postcolonial critical reading. MUTE responds to facelessness through strategic fact-finding initiative, interaction with specific agencies, anchorage of educative radio programmme on social responsibility, forensic investigation and rehabilitative initiatives. These strategic responses are geared towards addressing the phenomenon of street children, parental irresponsibility and sexual abuse as consequences of facelessness in postcolonial Ghana. MUTE’s responses to facelessness reflect the invaluable contributions of non-governmental organisations in tackling the phenomenon of street children in sub-Saharan Africa.

ABSTRACT Unoma Azuah’s body of work represents a significant contribution to Nigerian queer literature, particularly in its portrayal of lesbian identities within a rigid socio-cultural landscape. This research investigates her memoir Embracing My Shadow: Growing Up Lesbian in Nigeria as a platform for redefining femininity, sexuality, and desire, challenging the notion that lesbianism – often perceived as a Western ideology – is disconnected from Nigeria’s historical and cultural realities. Employing feminist and queer theoretical frameworks, this study explores the depiction of the female protagonist, whose narrative embodies the stifled longings of the mind, body, and spirit. Through a textual analysis approach, the research highlights how Azuah’s storytelling techniques subvert heteronormative norms and propose alternative perspectives on gender and sexual plurality. The discussion emphasizes the role of the memoir in deconstructing traditional dichotomies of femininity and sexuality, thereby contributing to a broader conversation on LGBTQ+ representation in Nigeria. Essentially, this study explores a fresh perspective on Nigerian queer literature and its broader socio political significance.

ABSTRACT The Umunnachi elite’s transformation of the kola nut ritual, which is a key symbol of the community traditional worship, is one of the biggest abuses of the culture. The goal of its ancestors is no longer reflected in the rite. Despite these challenges, kola nut rules have survived in the face of social and cultural changes that have impacted the Umunnachi people. Also, in religious studies, the values of kola nut should be investigated to rectify some of the fallacies held by early European writers who were inspired by Eurocentric idealism but were completely unaware of the Igbo cultural context. The study employs a qualitative phenomenological research design and a descriptive data analysis method. Personal interviews were the primary data-gathering sources, whereas library and internet materials were secondary. Findings revealed that, the invasion of Igbo culture by western civilization, is generating a change in attitude among the new generation regarding the kola nut as a crucial component of Igbo culture, and consequently poses a threat to the kola nut’s future and existence. This paper recommends, among other things, adopting a combination of strategies that will modernize delivery, the essence of kola nut and its rituals in the Igbo society.

ABSTRACT This qualitative study delves into the intricate relationship between Igbo habits and entrepreneurship in Nigeria, revealing the dynamic interplay between Western and indigenous practices. In-depth interviews with 60 entrepreneurs, comprising 45 mentors and 15 market leaders from three major Lagos markets-Ladipo, Idumota and Alaba International, yielded 10 essential habits rooted in Igbo tradition. The habits of hustle (industry), isi na-achi (resourcefulness), and ikwu ukwu (family support) emerged as pivotal factors in entrepreneurial development. The findings challenge the notion that Western traits alone foster entrepreneurship and national development, instead it highlights the significance of cultural habits prevalent in the Global South. Also, the study debunks the myth of individualistic entrepreneurship, which is prevalent in the Global North, and underscores the vital role of community, family, and cultural context in shaping entrepreneurial mindsets, resilience, and innovation in the Global South. By centering on Igbo cultural traditions, this research offers valuable insights for policymakers, entrepreneurs, and researchers seeking to promote entrepreneurial growth in Nigeria and celebrate African cultural heritage.

ABSTRACT Amidst incessant farm thefts which bear adversely on agricultural development, state police’ ineffectiveness, negligence and scant attention to farm crimes have been commonly reported. However, there is a popular belief in the efficacy of indigenous crime control mechanism, with arguments in favour of decolonizing crime control for a context-specific strategies. Indigenous measures such as engaging voodoo in the control of farm theft have received little research attention. Thus, there is scarcity of information on farmers’ knowledge and attitude to adopting such measure of farm theft control – a knowledge necessary for coordinated actions in all matters relating to its adoption. There is also little to no knowledge on the effectiveness and challenges of adopting indigenous control mechanisms with specific reference to the control of farm theft, as well as, the perceived relative benefits of indigenous mechanisms to state control measure. This knowledge is important for improved outcome and necessary interventions in the deployment of home-grown farm crime control mechanism. Through interviews with farmers, this study contributes to knowledge by identifying and categorizing the forms of traditional methods of farm theft control by their functions. We recommend the need for state’s recognition and regulation of traditional mechanisms of farm theft control.

ABSTRACT Much public discourse and research on herding across the globe has focused on its importance in the ecological conservation of species in drylands and pastoralist communities. We explored herding as a cultural rite of passage for young boys in Lesotho, focusing on knowledge preservation through human-environment interaction. Using cultural ecology as a theoretical lens, this qualitative study explored the lived experiences of 14 herders in Lesotho to study knowledge preservation in the daily practices of herding. Findings show that herding is critical for preserving cultural memory that preserves Basotho cultural, medicinal, and ecological knowledge, essential in identifying formation and curing illnesses for animals and people. However, our findings also show that herding is also linked to hardened toxic masculinity, violence and gender-based violence. We argue that the state should include herders in their social planning budgets to deal with the negative impacts of herding, such as the impact of violence and constrained access to education for herders. A state-funded social grant for herders would go a long way in modernising and preserving the herding institution and improving rural livelihoods.