This book discusses globalization trends and influences on traditional African oral literary performance and the direction that Ilorin oral art is forced to take by the changes of the twenty-first century electronic age. It seeks a new definition of contemporary African bourgeois in terms of its global reach, imitation of foreign forms and collaboration with the owners of the primary agencies. Additionally, it makes a case that African global lords or new bourgeoisie who are largely products of the new global capital and multinational corporations' socio-political and cultural influences fashion their tastes after western cultures as portrayed in the digital realm.

This volume takes readers through an in-depth examination of many leading industrialized nations and identifies both the drivers that propel corporations towards convergence and the major impediments that stand in the way of convergence. It also examines many mechanisms of convergence such as governance codes, MNCs, and IPOs.

This book traces Dadakuada's history and artistic vision and discusses its vibrancy as the most popular traditional Yoruba oral art form in Islamic Africa. Foregrounding the role of Dadakuada in Ilorin, and of Ilorin in Dadakuada the book covers the history, cultural identity, performance techniques, language, social life and relationship with Islam of the oral genre. The author examines Dadakuada's relationship with Islam and discusses how the Dadakuada singers, through their songs and performances, are able to accommodate Islam in ways that have ensured their continued survival as a traditional African genre in a predominantly Muslim community. This book will be of interest to scholars of traditional African culture, African art history, performance studies and Islam in Africa.

Through an engaged analysis of writers such as Wole Soyinka, Ola Rotimi, Niyi Osundare, and Tanure Ojaide and of African traditional oral poets like Omoekee Amao Ilorin and Mamman Shata Katsina, Abdul-Rasheed Na'Allah develops an African indigenous discourse paradigm for interpreting and understanding literary and cultural materials. Na'Allah argues for the need for cultural diversity in critical theorizing in the twenty-first century. He highlights the critical issues facing scholars and students involved in criticism and translation of marginalized texts. By returning the African knowledge system back to its roots and placing it side by side with Western paradigms, Na'Allah has produced a text that will be required reading for scholars and students of African culture and literature. It is an important contribution to scholarship in the domain of mobility of African oral tradition, and on African literary, cultural and performance discourse.

Through an engaged analysis of writers such as Wole Soyinka, Ola Rotimi, Niyi Osundare, and Tanure Ojaide and of African traditional oral poets like Omoekee Amao Ilorin and Mamman Shata Katsina, Abdul-Rasheed Na'Allah develops an African indigenous discourse paradigm for interpreting and understanding literary and cultural materials. Na'Allah argues for the need for cultural diversity in critical theorizing in the twenty-first century. He highlights the critical issues facing scholars and students involved in criticism and translation of marginalized texts. By returning the African knowledge system back to its roots and placing it side by side with Western paradigms, Na'Allah has produced a text that will be required reading for scholars and students of African culture and literature. It is an important contribution to scholarship in the domain of mobility of African oral tradition, and on African literary, cultural and performance discourse.

Takes readers through an in-depth examination of many leading industrialized nations and identifies both the drivers that propel corporations towards convergence and the major impediments that stand in the way of convergence. Also examines many mechanisms of convergence such as governance codes, MNCs, and IPOs.

This book traces Dadakuada's history and artistic vision and discusses its vibrancy as the most popular traditional Yoruba oral art form in Islamic Africa. Foregrounding the role of Dadakuada in Ilorin, and of Ilorin in Dadakuada the book covers the history, cultural identity, performance techniques, language, social life and relationship with Islam of the oral genre. The author examines Dadakuada's relationship with Islam and discusses how the Dadakuada singers, through their songs and performances, are able to accommodate Islam in ways that have ensured their continued survival as a traditional African genre in a predominantly Muslim community. This book will be of interest to scholars of traditional African culture, African art history, performance studies and Islam in Africa.