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Beninese literature
Benin is a country in western Africa. It consists of a narrow wedge of territory extending northward for about 420 miles (680 km) from the Gulf of Guinea in the Atlantic Ocean, on which it has a 75-mile seacoast, to the Niger River, which forms part of Benin’s northern border with Niger. The official capital is Porto-Novo, but Cotonou is Benin’s largest city, its chief port, and its de factoadministrative capital.
French is the official language and is usually used in literature, but there is also literature in Fon, Yom, Yoruba, Gen, Kabiyé, Tammari, Bariba, Fulfulde and other national languages.
Folk stories and feminist works hold high significance in Benin literature.
The modern Republic of Benin (La République du Bénin) is not ruled by a king. The Oba of Benin is active in modern times as a literary figure in theater and literature. Historically, the ruler of the Kingdom of Dahomey was known as the Oba of Benin. In the oral tradition of Benin, the Oba (King) of Benin is a demigod personified, as a cultural symbol, a spiritual icon, and a political figure. During the period of the Kingdom of Dahomey, the Oba entered any occasion with his vassals, who would sing to demonstrate his mythical status. These deified honorific titles and ceremonies elevated the Oba to an idealized status. The mythic overtones of the Oba of Benin symbolize not only the sanctity of the royal power but also the religious and cultural symbols of Benin. Threatened by political turmoil and commercial adventures in the white world, the Benin Empire has been in a turbulent era for a long time. As a representative of the male spirit, the Oba maintains the social order of Benin in literature, which is organized around the power of God. Historical figures, as the common point of Nigerian literature, are further expanded from the oral sources of historical sources. Written and oral literature simultaneously, and through the study of drama, convey that the Oba in Benin plays a pivotal role in the rich cultural heritage of indigenous people.
Patriarchy exists in the contemporary social structure of Benin society in southern Nigeria. Women are placed at a disadvantage. There are obvious discriminatory cultural customs in the social environment of Benin. In ancient times, an Oba (national leader/king of the country) ruled the kingdom of Benin. Beninese in Nigeria have a tradition of primogeniture; therefore, Oba has always been held by men, except Iyoba of Benin, Beninese women have been in a lower social class since ancient times. The Oba of Benin had a wife and many concubines, and these women could be given as gifts or commodities to the loyal sheikhs.[citation needed] In the classical patriarchal Beninese society, male exploitation and oppression of women were ubiquitous. Even in modern Beninese society, which has recognized occurrences of female genital mutilation, the number of incidences has not decreased.[citation needed]
The practice of widowhood is another patriarchal trait that persecutes African women for their feudal superstitions. In Benin, if a man dies prematurely, his widow will be summoned and asked to prove her innocence. The widow of the deceased is required to shave her head, sleep on the floor with the body for a few days, drink the water used to bathe the deceased and swear on his forehead. If the widow, unfortunately, dies in the process, then she will be considered guilty for the death of her husband. However, a widower who lost his wife was not required to perform this ritual. Instead, in some areas of Edo, the widower's family and friends would find another woman for him to sleep with until his wife was buried. In this way his wife's spirit would not disturb his sleep.[citation needed] In the 1980s, women in Africa began to give themselves a voice by writing articles, and many female writers and theorists centered on women emerged. Many outstanding writers and works have criticized patriarchal practices and supported women's political empowerment. West African literature and popular art forms are often linked to local women-centered theories, which can further achieve broader emancipation.
In historical Benin literature, most of the male images are bold, independent of the main power, and occupy the dominant position in society. Women are often dominated by their roles, engaged in simple work, and bear family responsibilities. With the rise of women's consciousness, many works from the perspective of women in the French-speaking Republic of Benin reflect the oppression of women's roles and great dissatisfaction with the unequal relationship between men and women.
As a former French colony, Benin uses French as the official language of government and education. However, the widespread use of French as an official language is partly due to the restricted use of the local languages. In social and cultural aspects, language influences the choice and acceptance of writing conventions. Most African languages are ethnic minority languages, characterized by limited areas of use and inadequate description. The lack of formalized grammar and vocabulary and standardized orthography causes the language to be underdeveloped, which limits its use in society and literary works and promotes the widespread use of the French language. The French language is mostly taught in school. The low education rate of Benin leads to the frequency of the local Benin language in literary works being lower than in French works. In 1972, the government of Benin issued the Le Discours (Discourse) program, a government document calling for the establishment of a National Linguistic Institute to promote the development of all Beninese languages. As a follow-up to this policy, the National Linguistic Commission was established in 1974, and "National Linguistic Training Seminars" were held from 1979 until the 1980s. The seminars showed an alphabet for the Beninese, officially recognized 19 Beninese people, and set up local sub-commissions for the development of orthography in various locations. In 1984, the National Linguistic Training Seminars were renamed the National Center for Applied Linguistics.
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Beninese literature
Benin is a country in western Africa. It consists of a narrow wedge of territory extending northward for about 420 miles (680 km) from the Gulf of Guinea in the Atlantic Ocean, on which it has a 75-mile seacoast, to the Niger River, which forms part of Benin’s northern border with Niger. The official capital is Porto-Novo, but Cotonou is Benin’s largest city, its chief port, and its de factoadministrative capital.
French is the official language and is usually used in literature, but there is also literature in Fon, Yom, Yoruba, Gen, Kabiyé, Tammari, Bariba, Fulfulde and other national languages.
Folk stories and feminist works hold high significance in Benin literature.
The modern Republic of Benin (La République du Bénin) is not ruled by a king. The Oba of Benin is active in modern times as a literary figure in theater and literature. Historically, the ruler of the Kingdom of Dahomey was known as the Oba of Benin. In the oral tradition of Benin, the Oba (King) of Benin is a demigod personified, as a cultural symbol, a spiritual icon, and a political figure. During the period of the Kingdom of Dahomey, the Oba entered any occasion with his vassals, who would sing to demonstrate his mythical status. These deified honorific titles and ceremonies elevated the Oba to an idealized status. The mythic overtones of the Oba of Benin symbolize not only the sanctity of the royal power but also the religious and cultural symbols of Benin. Threatened by political turmoil and commercial adventures in the white world, the Benin Empire has been in a turbulent era for a long time. As a representative of the male spirit, the Oba maintains the social order of Benin in literature, which is organized around the power of God. Historical figures, as the common point of Nigerian literature, are further expanded from the oral sources of historical sources. Written and oral literature simultaneously, and through the study of drama, convey that the Oba in Benin plays a pivotal role in the rich cultural heritage of indigenous people.
Patriarchy exists in the contemporary social structure of Benin society in southern Nigeria. Women are placed at a disadvantage. There are obvious discriminatory cultural customs in the social environment of Benin. In ancient times, an Oba (national leader/king of the country) ruled the kingdom of Benin. Beninese in Nigeria have a tradition of primogeniture; therefore, Oba has always been held by men, except Iyoba of Benin, Beninese women have been in a lower social class since ancient times. The Oba of Benin had a wife and many concubines, and these women could be given as gifts or commodities to the loyal sheikhs.[citation needed] In the classical patriarchal Beninese society, male exploitation and oppression of women were ubiquitous. Even in modern Beninese society, which has recognized occurrences of female genital mutilation, the number of incidences has not decreased.[citation needed]
The practice of widowhood is another patriarchal trait that persecutes African women for their feudal superstitions. In Benin, if a man dies prematurely, his widow will be summoned and asked to prove her innocence. The widow of the deceased is required to shave her head, sleep on the floor with the body for a few days, drink the water used to bathe the deceased and swear on his forehead. If the widow, unfortunately, dies in the process, then she will be considered guilty for the death of her husband. However, a widower who lost his wife was not required to perform this ritual. Instead, in some areas of Edo, the widower's family and friends would find another woman for him to sleep with until his wife was buried. In this way his wife's spirit would not disturb his sleep.[citation needed] In the 1980s, women in Africa began to give themselves a voice by writing articles, and many female writers and theorists centered on women emerged. Many outstanding writers and works have criticized patriarchal practices and supported women's political empowerment. West African literature and popular art forms are often linked to local women-centered theories, which can further achieve broader emancipation.
In historical Benin literature, most of the male images are bold, independent of the main power, and occupy the dominant position in society. Women are often dominated by their roles, engaged in simple work, and bear family responsibilities. With the rise of women's consciousness, many works from the perspective of women in the French-speaking Republic of Benin reflect the oppression of women's roles and great dissatisfaction with the unequal relationship between men and women.
As a former French colony, Benin uses French as the official language of government and education. However, the widespread use of French as an official language is partly due to the restricted use of the local languages. In social and cultural aspects, language influences the choice and acceptance of writing conventions. Most African languages are ethnic minority languages, characterized by limited areas of use and inadequate description. The lack of formalized grammar and vocabulary and standardized orthography causes the language to be underdeveloped, which limits its use in society and literary works and promotes the widespread use of the French language. The French language is mostly taught in school. The low education rate of Benin leads to the frequency of the local Benin language in literary works being lower than in French works. In 1972, the government of Benin issued the Le Discours (Discourse) program, a government document calling for the establishment of a National Linguistic Institute to promote the development of all Beninese languages. As a follow-up to this policy, the National Linguistic Commission was established in 1974, and "National Linguistic Training Seminars" were held from 1979 until the 1980s. The seminars showed an alphabet for the Beninese, officially recognized 19 Beninese people, and set up local sub-commissions for the development of orthography in various locations. In 1984, the National Linguistic Training Seminars were renamed the National Center for Applied Linguistics.