FACULTY OF ARTS

In many African societies, traditional institutions are integral to governance, community development, and cultural identity. Despite the dominance of Western democratic systems introduced during colonial rule, traditional authority structures such as monarchies, chieftaincies, and councils of elders-have remained resilient, adapting to socio-political changes while maintaining their relevance in the contemporary era. For instance, N. C. Okonkwo points out in his study on the Warri Kingdom that traditional institutions serve as custodians of indigenous governance and facilitators of communal development, often filling the gaps left by formal state systems. In Nigeria, traditional rulers such as the Oba, Emir, or Olu have historically played a significant role in not just governance but also in economic regulation and local resource management. According to H. Obi and F. Asiazobor, these institutions have evolved into hybrid structures that engage both with the grassroots and state-level actors in pursuit of development.2 Their influence spans land allocation, dispute resolution, youth mobilization, and even mediation between communities and corporate or government
actors.

Studies have shown that there remain only few landscapes on the Earth that is still in their natural state. Due to environmental changes, the Earth surface is being significantly altered in some manner and man‘s presence on the Earth and his use of land has had a profound effect upon the natural environment thus resulting into an accelerated growth in settlement expansion.1 Settlements are products of human activities. It is on this backdrop, this study examines the trends in the development of Okokhuo town with case study of Ovia North East local government. Ovia North East Local Government Area is in the south senatorial district of Edo. Its headquarters is Okada. It occupies a total land area of 2,301km² and a population of 153,849 (National Population Commission, 2006).2 The area is lowland and rises up to about 100 metres above sea level. It falls within the rainforest zone with tall trees and oil palm trees and also possesses freshwater swamp forest. The vegetation favour the production of cereal crops like maize, tuber crops like cassava, tree crops like oil palm and fish farming.3 The major occupations of the people in the community are farming especially poultry and piggery, hunting, fishing, and trading. The major communities in the LGA are Okada, Uhen, Utese, Okokhuo, Uhiere, Isiuwa, Ekiadolor, Oluku, Iguoshodin, Utoka, Oghede, Egbeta, Ora, and Ogbese.4 Okokhuo Village is located in Ovia North East Local Government Area of Edo State, Nigeria. It is among several Villages in Ovia North East Local Government Area that have suffered continuous herders` attack resulting in loss of properties in recent times. Generally, Okokhuo people trace their origin back to Benin, Okokhuo people according to oral tradition is one of the Edo speaking groups involved in the exodus from the Benin about the nineth century, during the rule of Oba Ogiso

The Igue Festival is one of the most significant cultural traditions of the Benin people of southern Nigeria, serving as both a spiritual renewal ritual and a communal expression of thanksgiving. Celebrated annually in December, the festival reinforces unity among the people while symbolically preparing the kingdom for the coming year. Rooted in the history of the ancient Benin Kingdom—one of Africa’s oldest and most organized precolonial states—its origins remain debated among historians. Some trace it to time immemorial, while others attribute its institutionalization to the reign of Oba Ewuare in the fifteenth century.

Central to the Igue Festival is the belief that the spiritual well-being and fortune of the Oba are intrinsically linked to that of the people. Rituals performed during the festival, including purification rites, sacrificial offerings, and ceremonial homage by chiefs, underscore the Oba’s role as the custodian of tradition and cultural continuity. Although aspects of the festival have evolved over time, particularly following the British invasion of Benin in 1897, it has largely endured as a resilient cultural institution.

The festival’s significance extends beyond its religious functions, encompassing socio-cultural, political, and economic dimensions. It plays a crucial role in preserving indigenous customs, strengthening identity, and fostering unity among the Benin people. As such, the Igue Festival remains a vital link between the past and present, reflecting the enduring heritage and resilience of the Benin Kingdom.

Nonetheless, embroidery, done either mechanically or by hand, remains one of the most relevant means of improving and beautifying garments, which directly in creases their appeal to those viewing them. However, there are various challenges that arise regarding the use and application of industrial zigzag embroidery machines to make garments, especially to those in the fashion sector and to tailors and fashion students at various universities. These challenges include cost, technical know-how, and power supply. Consequently, the focus of this study is on the use of straight sewing machine in the illustration of clothing as an alternative method to embroidery. Some of the various and complex stitching that can be executed on a straight sewing machine have been researched in an attempt to achieve aesthetically appealing and fashionable clothing that is affordable. In the study, an exploratory approach is used to show that despite the fact that the straight sewing machine was not originally made for embroidery work, through skill, precision, and observance of great attention to work done, appropriate results are acquired. This is done through the use of illustrations and concepts that are sketched and drawn onto the gum stays placed on the garments.

Secession has been noticeably absent from International Relations theory although its role in the creation and recognition of states is clearly relevant.' Traditionally, the dominant perspective in International Relations have not questioned state formation and this has effectively barred secession as a topic since it cannot be thoroughly treated without looking across the inside/outside divide of state sovereignty. Secession must be placed in its historical context — as a phenomenon only possible in the modem era and only perceived as a global threat in this century Theorists from other disciplines who have discussed secession have reached on a problem-solving theoretical perspective which has kept them from considering secession as an outcome of problematic assumptions about identity and territory in the international system. In contrast, a critical theoretical perspective, which affirms the constitutive processes of historical discourse allows an analysis of secession which exposes the contingency of its basic assumptions.

This project explores gender bending in the theatre as both a creative expression and a way to question social ideas about gender and identity. It examines how actors take on roles of the opposite gender to expand the boundaries of performance. With the Use of interviews with student actors who gender bent roles in plays such as ‘The Lion King’, ‘Things Fall Apart’, and ‘What’s Wrong with Janet Peterson’, the study looks at their experiences, preparation, and audience responses. This link shows that gender bending is not entirely new but continues a long history of flexibility and not entirely recognized as gender bending in African performance culture. Guided by Judith Butler’s idea of gender bending being a continues performance, the study concludes that gender bending in theatre encourages creativity, challenges stereotypes, and helps audiences see gender as something fluid and expressive rather than fixed.

The study examined the strategies for intensification in Etsako. The aim was to account for and describe the various processes evident in the realization of intensity in the Etsako language. Data for the study were drawn from several discourses where native speakers use the language for discourse and constructions for intensification were elicited. Using the Basic Linguistic Theory of language description, the paper described the different strategies – adverbs, ideophones, hyperbole, etc. – in use in
the language to satisfy the basic human need to emphasize. The study discovered that adverbs such as gbe, bù, yán, ówàná, and ideophones like gbògbògbò, kpàkpàkpà are all techniques used for emphasizing itensity. The study’s findings reveal that Etsako language utilizes tactics such as reduplication, exclamations, ideophones, and hyperbole to enhance emphasis and intensity.

Base sur le contexte, c'est l'idée ou conception des gens envers une personne, des choses et un lieu. C'est généralement sur l'aspect négatif et non factuel. Les stéréotypes sont des caractéristiques que la société attribue à un groupe de personnes pour les classer instinctivement par exemple selon leur âge, leur poids, leur métier, leur couleur de peu ou leur sexe. (https.//www.quebec.ca>définition du stéréotype, 06/01/2025) Selon de wikipédia, c'est l'image habituellement admise et véhiculée d'un sujet dans un cadre de référence donné; cette image peut négative, positive ou autre, mais elle est souvent caricaturale. (https://fr.wikipedia.org>wiki>stéréotype définition, 6/1/25) En résumé, stéréotype est une idée générale d'un groupe de personnes envers une personne qui affecte le manière la personne a traité

One of the complete issues finish for dress merchandise many nations accompanying allure own administration ofthe approximate circle is the question ofreliance on banned entity with youths (Muwanzi & Mafumbate, 2018; Pinias & Enia, 2023). Students the individual are chiefly minority are legendary to abuse drugs and stimulating, likewise many studies (Azubuike thus., 2025; Khumalo, 2022). Most youths affected intoxicating in liquid arrested from plant or water cans and snort it in class while command was happen obscure to their Tutors (Gugu & Makondo, 2017). Additionally, it was erect that the junior secret in the restrooms to fume pot and take miscellaneous types of stuffs insecure to drugs.

This study aimed to investigate the place of storytelling in Ẹdo language documentation and preservation by assessing the significance of these storytellings in the language, examining the role of these stories in the maintenance and revitalization of the language in contemporary society, and to explore the influence of modern technologies and media platforms on the practice of storytelling and language documentation in the language. The research relied on data gotten from primary source. Interviews and storytelling sessions were conducted with elders, storytellers, and community members in Ẹdo- speaking areas in Benin City, specifically around Ovia North-East Local Government
Area. The stories were first written in Ẹdo before been translated to English. The theoretical framework used for the analysis of this research was the Ethnography of
Communication (SPEAKING MODEL) by Hymes (1964). The findings revealed that storytelling plays a significant role in documenting the Ẹdo language. Through oral traditions, stories serve as a repository for linguistic and cultural knowledge, preserving key expressions, idioms, and customs. It allows the language to be passed down from one
generation to the next, ensuring its continuity. Storytelling also contributes to the maintenance and revitalization of the Ẹdo language in contemporary society. It helps
keep the language alive by providing an engaging way to learn and practice it, especially in a time when modern languages and technologies are often prioritized.