TABLE OF CONTENTS
Certification
Dedication
Acknowledgements
Abstract
Chapter one
Introduction
1.1 Background to the Study
1.2 Statement of the Problem
1.3. Research Questions
1.4 Objectives of the Study
1.5 Significance of the Study
1.6 Scope of the Study
1.7 Operationalization of Terms
CHAPTER TWO: REVIEW OF LITERATURE AND THEORETICAL FRAMEWORK
2.0 Literature Review
2.1 Culture
2.2 Masquerades In Yoruba Land
2.3 Socio-Cultural Significance of Masquerades in Yoruba Land
2.4 Oloolu Masquerade
2.5 Theoretical Framework
2.5.1 Symbolic Interactionism
2.5.2 Social Action Theory
CHAPTER THREE: METHODOLOGY
3.0 Introduction
3.1 Research Design
3.2 Study Location
3.3 Study Population
3.4 Sample Size And Sampling Techniques
3.5 Instruments and Methods of Data Collection
3.5.1 Questionnaire
3.5.2 In-Depth Interview
3.5.3 Key Informant Interview
3.6 Data Analysis
3.6.1 Quantitative Technique
3.6.2 Qualitative Data
3.7 Ethical Consideration
CHAPTER FOUR: DATA PRESENTATION AND ANALYSIS
4.0 Introduction
4.1 Socio-Demographic Information of Respondents
4.2 Historical Background Of The Masquerade Festival
4.3 Taboos Associated With Oloolu Masquerade
4.4 The Significance of the Masquerade in Contemporary Terms
4.5 Experiences of Women Along the Route of Oloolu During the Masquerade Festival
4.6 Factors Sustaining Oloolu Masquerade despite Modernisation, Westernisation and Metropolitan Nature of Ibadan
4.7 Theoretical Discussion Of Findings
CHAPTER FIVE: SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
5.1 Introduction
5.2 Historical background to Oloolu masquerade festival
5.2.1 Taboos associated with Oloolu masquerade
5.2.2 The significance of the masquerade in the contemporary times
5.2.3 The Experiences of Women along the route of Oloolu during the Festival
5.2.4 Factors Sustaining Oloolu Masquerade despite Modernisation, Westernisation and the Metropolitan Nature of Ibadan
5.3 Conclusion
5.4 Recommendations
References
Appendix A – In-depth Interview Guide
Appendix B - Key Informant Interview Guide
Appendix C - Questionnaire
ABSTRACT
Masquerade festivals constitute a very important aspect of the cultural heritage of the Yoruba people. Oloolu masquerade who is worshipped in Ibadan is believed to possess supernatural powers, hence there are various taboos associated with the masquerade. Previous studies on the Oloolu masquerade have neglected the socio-cultural significance of the masquerade in contemporary times, therefore this study investigated the myths and socio-cultural significance of Oloolu masquerade festival in Ibadan.
Symbolic Interactionism and Social Action provided the theoretical framework. The research design was cross- sectional survey, while both quantitative and qualitative techniques were adopted. Multi stage sampling technique was used to adopt the appropriate sample size of 215 respondents for the quantitative element while in-depth interview and key informant interviews were used to collect qualitative data. The quantitative data were analysed at univariate level, using simple frequency, tables and graphs while qualitative data were manually content analysed.
The respondents were 52% Female, 50.2% were Muslims, 26.7% were Civil Servants, 65.8% were married and 33.7% had SSCE. Oloolu is a war masquerade who was brought to Ode Aje by Ayorinde, the name Oloolu transcends to power and strength. The taboos associated with him are; he must not see women, he must not prostrate for someone, he must not carry load on his head among others. There is no difference in the way the festival was celebrated in the past and the way it is in contemporary times, as new religion, new system of government, education and technology has not affected the festival in any way. Hence the masquerade still fosters peace, unity and even brings blessings. Also women rarely play any role in the masquerade festival as Oloolu’s routes are neglected by women during the festival because of his taboo. The celebration of the masquerade has been greatly sustained by the government, some individuals and cultural tradition among others.
Oloolu masquerade has remained the same despite various social changes that have occurred in Ibadan metropolis and has continued to offer socio-cultural benefits to the society. The masquerade should be promoted beyond the Ibadan proximity and the populace should be re-oriented on the rich cultural heritage as an important part of their identity.
