{"id":3590,"date":"2026-01-15T08:00:00","date_gmt":"2026-01-15T08:00:00","guid":{"rendered":"https:\/\/atras-univ-saida.dz\/en\/?p=3590"},"modified":"2026-02-02T18:14:55","modified_gmt":"2026-02-02T18:14:55","slug":"article-21-issue-01-vol-7-january-2026","status":"publish","type":"post","link":"https:\/\/atras-univ-saida.dz\/en\/?p=3590","title":{"rendered":"Article 21 Issue 01 vol 7 January 2026"},"content":{"rendered":"\n<div id=\"section-geb5931\" class=\"wp-block-gutentor-e1 section-geb5931 gutentor-element gutentor-element-advanced-text text-align-center-desktop text-align-center-tablet text-align-justify-mobile\"><div class=\"gutentor-text-wrap\"><h1 class=\"gutentor-text\"><strong><strong><strong><strong>The Nigerian Hip-Hop Star as a Social Activist: Indigenised Codes as Rhetorical Patterns in Selected Songs of Eedris Abdulkareem<\/strong><\/strong><\/strong><\/strong><\/h1><\/div><\/div>\n\n\n\n<div id=\"section-gac8230\" class=\"wp-block-gutentor-e1 section-gac8230 gutentor-element gutentor-element-advanced-text text-align-center-desktop\"><div class=\"gutentor-text-wrap\"><p class=\"gutentor-text\"><strong><strong><strong>Folorunso Awoniyi<\/strong><br>Osun State University, Nigeria<br><a href=\"mailto:folorunso.awoniyi@uniosun.edu.ng\">folorunso.awoniyi@uniosun.edu.ng<\/a><br>ORCID: <a href=\"https:\/\/orcid.org\/0000-0003-1146-3070\" target=\"_blank\" rel=\"noreferrer noopener\">https:\/\/orcid.org\/0000-0003-1146-3070<\/a>\u00a0<\/strong><\/strong><br><strong><strong><br><strong>Richard Akano<\/strong><br>Osun State University, Nigeria<br><a href=\"mailto:richard.akano@uniosun.edu.ng\">richard.akano@uniosun.edu.ng<\/a><br>ORCID\u00a0: <a href=\"https:\/\/orcid.org\/0000-0002-2577-0613\" target=\"_blank\" rel=\"noreferrer noopener\">https:\/\/orcid.org\/0000-0002-2577-0613<\/a>\u00a0<\/strong><\/strong><br><strong><strong><br><strong>\u00a0Grace<\/strong> <strong>Adebayo<\/strong><br>Osun State University, Nigeria<br><a href=\"mailto:timcy6450@gmail.com\">timcy6450@gmail.com<\/a><br>ORCID: <a href=\"https:\/\/orcid.org\/0009-0004-0534-6040\" target=\"_blank\" rel=\"noreferrer noopener\">https:\/\/orcid.org\/0009-0004-0534-6040<\/a><\/strong><\/strong><\/p><\/div><\/div>\n\n\n\n<div id=\"section-g656699\" class=\"wp-block-gutentor-e0 section-g656699 gutentor-element gutentor-element-advanced-text\"><div class=\"gutentor-text-wrap\"><h2 class=\"gutentor-text\"><strong>Abstract<\/strong><\/h2><\/div><\/div>\n\n\n\n<div id=\"section-g92b167\" class=\"wp-block-gutentor-e1 section-g92b167 gutentor-element gutentor-element-advanced-text text-align-justify-desktop\"><div class=\"gutentor-text-wrap\"><p class=\"gutentor-text\">Nigerian hip-hop music is both an art form and an instrument of cultural commentary and social activism. Extant studies have examined how hip-hop music has advanced the course of social criticism, but have not examined the voice of activism in Eedris Abdulkareem&#8217;s songs. This study, therefore, examines some rhetorical patterns and how they serve as a conveyor belt for projecting the song artist&#8217;s ideology of social activism in the selected songs. Data were drawn from three songs by Eedris Abdulkareem: Jaga Jaga, Jaga Jaga Reloaded, and Egunje. The study is anchored on the theoretical notions of Myers-Scotton&#8217;s markedness model and Adegbija&#8217;s concept of Nigerianism. Findings show that Eedris Abdulkareem, a Nigerian hip-hop artist and social activist, artistically deploys Nigerian pidgin (Naija), local symbolism, mixed codes, and repetition as rhetorical devices throughout his songs. Hinging on the shared knowledge that the hip-hop star shares with the audience, the rhetorical patterns are strategically deployed to construct social meaning. The artist deploys imagery to visualise the social struggles articulated and uses confrontational language to attack sociopolitical ills viciously, eliciting a strong emotional response in the audience. This study offers a unique perspective on the effectiveness of music as a tool for social activism and in the broader use of rhetorical devices in conceptualising the aesthetic and social impact of music.<\/p><\/div><\/div>\n\n\n\n<div id=\"section-g33472e\" class=\"wp-block-gutentor-e0 section-g33472e gutentor-element gutentor-element-advanced-text\"><div class=\"gutentor-text-wrap\"><h2 class=\"gutentor-text\"><strong>Keywords:<\/strong>  Eedris Abdulkareem<em>, <\/em>Markedness Model, rhetorical patterns, Nigerianism, Nigerian hip-hop music, <em>Social Activism<\/em><\/h2><\/div><\/div>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><a href=\"https:\/\/atras-univ-saida.dz\/archive\/index.php\/files\/article\/view\/268\/339\"><img loading=\"lazy\" decoding=\"async\" width=\"1000\" height=\"278\" src=\"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/06\/image-2.png\" alt=\"\" class=\"wp-image-1136\" style=\"width:183px;height:auto\" srcset=\"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/06\/image-2.png 1000w, https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/06\/image-2-300x83.png 300w, https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/06\/image-2-768x214.png 768w\" sizes=\"auto, (max-width: 1000px) 100vw, 1000px\" \/><\/a><\/figure>\n<\/div>\n\n\n<div id=\"section-g03e6f3\" class=\"wp-block-gutentor-e0 section-g03e6f3 gutentor-element gutentor-element-advanced-text\"><div class=\"gutentor-text-wrap\"><h2 class=\"gutentor-text\"><strong><strong>How to Cite this Paper&nbsp;:<\/strong><\/strong><\/h2><\/div><\/div>\n\n\n\n<div id=\"section-g0ad6aa\" class=\"wp-block-gutentor-e1 section-g0ad6aa gutentor-element gutentor-element-advanced-text text-align-justify-desktop text-align-justify-tablet text-align-justify-mobile\"><div class=\"gutentor-text-wrap\"><h3 class=\"gutentor-text\">Awoniyi, F., Akano, R., &amp; Grace Adebayo, G. (2026). The Nigerian Hip-Hop Star As A Social Activist: Indigenised Codes As Rhetorical Patterns In Selected Songs Of Eedris Abdulkareem.\u00a0 <em>Atras Journal<\/em>,\u00a0 <em>7<\/em>(1), 316-327.<\/h3><\/div><\/div>\n\n\n\n<div id=\"section-g-xxoep8i\" class=\"wp-block-gutentor-e1 section-g-xxoep8i gutentor-element gutentor-element-advanced-text text-align-justify-desktop text-align-justify-tablet text-align-justify-mobile\"><div class=\"gutentor-text-wrap\"><p class=\"gutentor-text\"><strong>DOI:\u00a0<br><a href=\"https:\/\/doi.org\/10.70091\/Atras\/vol06no01.1\"><\/a><a href=\"https:\/\/doi.org\/10.70091\/Atras\/vol07no01.21\">https:\/\/doi.org\/10.70091\/Atras\/vol07no01.21<\/a><\/strong><\/p><\/div><\/div>\n\n\n\n<div id=\"section-gab90ba\" class=\"wp-block-gutentor-e0 section-gab90ba gutentor-element gutentor-element-advanced-text\"><div class=\"gutentor-text-wrap\"><h2 class=\"gutentor-text\"><strong>References<\/strong>:<\/h2><\/div><\/div>\n\n\n\n<div id=\"section-gd112da\" class=\"wp-block-gutentor-e1 section-gd112da gutentor-element gutentor-element-advanced-text text-align-justify-desktop text-align-justify-tablet text-align-justify-mobile\"><div class=\"gutentor-text-wrap\"><p class=\"gutentor-text\">Adedeji, A. 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Eedris Abdulkareem and a long, slow-declining legacy. <a href=\"https:\/\/ehiscombs.medium.com\/eedris-abdulkareem-and-a-legacy-in-decline-0458d46d02f7\">https:\/\/ehiscombs.medium.com\/eedris-abdulkareem-and-a-legacy-in-decline-0458d46d02f7<\/a><br>Osuagwu, T. R. (2019). Protest Music and Political Consciousness Among Nigerian Youths. In\u00a0<em>Music and Messaging in the African Political Arena<\/em>\u00a0(pp. 241-260). IGI Global.<br>Rafiq, N., Chaudhary, M., &amp; Fazal, N. (2022). Examining Socio-Pragmatic Elements in the Bilingual Urdu Speech Community using Myer&#8217;s Scotton&#8217;s Markedness Model and Poplack&#8217;s Code Switching Categories.\u00a0<em>Pakistan Languages and Humanities Review<\/em>,\u00a0<em>6<\/em>(3), 849-862.<br>Rasuh, M. C., Posumah, J., &amp; Rombepajung, P. (2024). A Contextual Meaning on Adele\u2019s Song Someone Like You.\u00a0<em>JoTELL: Journal of Teaching English, Linguistics, and Literature<\/em>,\u00a0<em>3<\/em>(4), 461-473.<br>Sam, O. A., &amp; Ordu, S. (2023). Slang and Catchy Phrases used in Selected Nigerian Hip hop Songs: A Pragmatic Analysis.\u00a0<em>Journal of Humanities, Music and Dance<\/em>,\u00a0<em>3<\/em>(02), 1-9.<br>Slevc, L. R. (2012). Language and music: sound, structure, and meaning.\u00a0<em>Wiley Interdisciplinary Reviews: Cognitive Science<\/em>,\u00a0<em>3<\/em>(4), 483-492.<br>Squires, L. (2019). Genre and linguistic expectation shift: Evidence from pop song lyrics.\u00a0<em>Language in Society<\/em>,\u00a0<em>48<\/em>(1), 1-30.<br>Teachout, D. J. (2005). The impact of music education on a child\u2019s growth and development.\u00a0<em>Sounds of learning. Carlsbad, CA: International Foundation for Music Research<\/em>.<br>Temitope, M., &amp; Filani, I. (2014). Pragmatic Function (s) of Pronouns and Pronominals in Nigerian Hip Hop Music.\u00a0<em>UJAH: Unizik Journal of Arts and Humanities<\/em>,\u00a0<em>15<\/em>(2).<br>Travis, R., &amp; Bowman, S. W. (2017). Hip-Hop Culture and Social Change. In\u00a0<em>Understanding Society through Popular Music<\/em>\u00a0(pp. 139-154). Routledge.<br>Williams, O. E., &amp; Obuzor, M. E. (2023). On the Issue of Linguistic Corruption in the Interpretation of the Covid-19 Pandemic.\u00a0<em>Atras Journal, 4<\/em>(1), 44-54<\/p><\/div><\/div>\n\n\n\n<figure class=\"wp-block-image size-full is-resized\"><img loading=\"lazy\" decoding=\"async\" width=\"145\" height=\"50\" src=\"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2025\/01\/image.png\" alt=\"\" class=\"wp-image-2538\" style=\"width:119px;height:auto\"\/><\/figure>\n\n\n\n<div id=\"section-g-6264hl4\" class=\"wp-block-gutentor-e1 section-g-6264hl4 gutentor-element gutentor-element-advanced-text text-align-justify-desktop\"><div class=\"gutentor-text-wrap\"><p class=\"gutentor-text\">Copyright for all articles published in&nbsp;<strong>ATRAS&nbsp;<\/strong>belongs to the author. The authors also grant permission to the publisher to publish, reproduce, distribute, and transmit the articles.&nbsp;<strong>ATRAS&nbsp;<\/strong>publishes accepted papers under the Creative Commons Attribution-NonCommercial 4.0 International (CC BY-NC 4.0) License. Authors submitting papers for publication in&nbsp;<strong>ATRAS&nbsp;<\/strong>agree to apply the CC BY-NC 4.0 license to their work. For non-commercial purposes, anyone may copy, redistribute material, remix, transform, and construct material in any media or format, provided that the terms of the license are observed and the original source is properly cited.<\/p><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Eedris Abdulkareem, Markedness Model, rhetorical patterns, Nigerianism, Nigerian hip-hop music, Social Activism<\/p>\n","protected":false},"author":2,"featured_media":3512,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[926],"tags":[1007,1008,1009,41,1010,1011],"class_list":["post-3590","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vol-07-n01-2026","tag-eedris-abdulkareem","tag-markedness-model","tag-nigerian-hip-hop-music","tag-nigerianism","tag-rhetorical-patterns","tag-social-activism"],"gutentor_comment":0,"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.6 - 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