Citation: Bolarinwa, A. & Abbass, K.F. (2025). Childhood Neglect and Trauma in Yorùbá Literature: A Study of Selected Yorùbá Novels. Tasambo Journal of Language, Literature, and Culture, 4(1), 138-149. www.doi.org/10.36349/tjllc.2025.v04i01.014.
CHILDHOOD NEGLECT AND TRAUMA IN
YORÙBÁ LITERATURE: A STUDY OF SELECTED YORÙBÁ NOVELS
Bolarinwa, Abidemi (PhD)
Department of Linguistics and
African Languages
University of Ibadan, Ibadan
(aobolarinwa@yahoo.com)
Abbass, Kareemat Funmilola
Department of Nigeran Language
Education
Lagos State University of Education
Oto/Ijanikin, Lagos
(abbasskf@lasued.edu.ng)
Abstract
Cultural and
social circumstances contribute to the widespread problems of childhood neglect
and trauma in Nigerian societies. Yoruba literature provides a space for analysing
these problems. Although there are diverse
forms of childhood neglect,
little research has been done on these topics (childhood neglect trauma) in the
context of Yoruba novels. This study, therefore, examines the
presentation of childhood neglect trauma in selected Yoruba novels. It also
explores manifestation and the healing and recovery strategies adopted in the
selected novels. This study employs content and literary analysis to examine
two selected Yorùbá novels: Kúyẹ̀ by Ọdúnjọ,
J. F and Atótó Arére by Ọládẹ̀jọ Òkédìjí. This study also adopts Trauma
theory to guide the analysis. Trauma theory was adopted to examine how trauma
can disrupt one’s sense of self, perception of the world, and overall
well-being. The analysis reveals that childhood neglect trauma emanates from deprivation
of physical and mental needs of children, emotional torture, and rejection.
This trauma manifests through self-blame, shame, and social difficulties. As
portrayed in the novels, children can only overcome this trauma when there is
adequate provision of physical and mental securities, stable living conditions,
and supportive community interventions. Thus, the results highlight the importance of
taking cultural contexts into account when addressing child neglect trauma, and
this study advances our understanding of the trauma associated with child
neglect in Yoruba society while also confirming the necessity of policy
implementation and literary representation to address this issue.
Keywords:
Child Neglect, Trauma, Trauma Manifestation, Trauma Recovery,
Yoruba Novels
Introduction
Childhood
neglect is a prevalent and devastating issue in any society, with far-reaching
consequences for the affected children. UNICEF acknowledges that millions of
children in Nigeria suffer from neglect, abandonment, and abuse, leading to
severe physical, emotional, and psychological trauma. These prevalent cases of
all forms of child abuse (neglect inclusive) led to programmes initiated to
protect children from the inherent effects of exposure to child neglect. The
long-lasting effects of childhood neglect can be seen in the increased risk of
mental health disorders, substance abuse, and anti-social behaviour. From the
foregoing, it is clear that child neglect is undoubtedly a form of child abuse
and exploitation (Olusegun and Adegbite, 2017:166)
Yorùbá literary trauma studies aid
the path of interdisciplinary discourse between psychological studies and
Yorùbá studies. To lend credence to this, Schönfelder (2013) affirms that ‘the concept of trauma
has departed from its original disciplinary ground and crossed boundaries
between various fields and discourse’ (28). Therefore, through the lens of
literary trauma theory, this study, therefore, examines how childhood neglect
trauma is depicted in selected Yorùbá novels. This study reveals how childhood
neglect is constructed and addressed in Yorùbá literature, highlighting the
cultural and social norms that perpetuate this issue.
Literature and Trauma Studies
Several efforts were made to define
the term trauma across different fields of discourse. Behavioural health
practitioners view trauma as an “emotional” or “physical” wound resulting from
an event, series of events, or set of circumstances that is experienced by an
individual as physically or emotionally harmful or threatening and that has
lasting adverse effects on the individual’s functioning and physical, social,
emotional, or spiritual well-being which eventually leads to psychological
distress (Substance Abuse and Mental Health Services Administration (SAMHSA),
2012). Trauma relates to feelings and emotions (Heidarizadeh, 2015).
Trauma study, undoubtedly of Western
origin, is a discourse that should not be limited to Euro-American society;
this field needs to be examined in other societies and studied within the
cultural context of the society in question. To buttress this, Craps (2014)
suggests that ‘non-Western or minority cultures must be given due recognition’
in the discourse of trauma. There is evidence of activities that could lead to
trauma conflict within the Yorùbá society specifically and the African
societies at large. People are exposed to loss of close relations, domestic
violence, incest, rape, and extreme poverty among other acts. From this
exposition, emotional stability is important to enable survival and
re-engagement in life. Therefore, there a is need to examine trauma associated
with shocking and incomprehensible experiences to point to certain traumatic
impacts as portrayed in Yorùbá literary texts. This is because unresolved
trauma can affect family and interpersonal relationships, incite fear and
helplessness, and precipitate self-destructive behaviours, and depression,
which can eventually lead to death.
Childhood
Trauma
Research indicates that children’s
brains are still developing, thereby making them very vulnerable to trauma.
There is a chance that a child may experience increased stress during fearful
events, and the body will release hormones associated with stress and anxiety.
This experience that occurs during the developmental stage of the child can
disrupt normal brain development. Therefore, trauma has a significant “effect
on a child’s long-term emotional development, mental health, physical health,
and behaviour” (Leonard, 2020). Morin (2023) posits that childhood trauma
occurs when a child’s ability to function and manage diverse situations is
tampered with or affected by distressing events. Morin claims that events that instill
fear and are often violent, dangerous, or life-threatening are considered forms
of childhood trauma.
Alderton (2023) refers to childhood
trauma as trauma that is complex and repetitive. According to Alderton, these
traumas are experienced in childhood or as part of early development.
Meanwhile, the repetitive aspect of this form of trauma manifests on account
that it re-occurs over time and it is ‘often part of an interpersonal
relationship’ in which a person becomes emotionally and physically confined.
Examples of this type highlighted by Alderton and Marshall include: sibling abuse,
childhood emotional abuse, domestic violence, emotional neglect and attachment
trauma, abandonment, verbal abuse, coercion, domestic physical abuse, and
physical neglect among other forms of abuse.
Theoretical
Framework
This
study adopts a literary trauma study to examine the issue of trauma related to
childhood neglect. The main issues that characterise
the discipline of trauma studies are psychological trauma, how it is
represented in language, and how memory shapes both individual and cultural
identities (Balaev 2018). Literary trauma theory is rooted in psychoanalysis
that was modified by Sigmund Freud in the 20th century. Currently, trauma studies is applied to other traumatic
events such as slavery, postcolonial discourse, cultural shock, and domestic
abuse among others.
The analysis of texts through a trauma
lens enables critics to identify different narrative techniques, including
flashbacks, gaps in memory, and dissociation that are used to depict the
aftermath of trauma. It is imperative to note that literary trauma theory goes
beyond mere analyzing and interpreting literary texts; it acknowledges that
literature has the power to aid healing and resilience. By implication, when
readers engage with trauma narratives, they develop empathy and understanding,
which allows them to confront their own traumatic experiences or bear witness
to the suffering of others. In furtherance, trauma theory is a framework used
to understand the psychological and emotional impact of traumatic events on
individuals. This theory looks at how trauma might affect a person’s sense of
self, outlook on the world, and general state of well-being. Scholars such as
van der Kolk, McFarlane, and Weisaeth (Eds.) (1996) assert that trauma is not
just an individual’s encounter but is also impacted by wider societal factors.
From the foregoing, it is clear that literary trauma theory explores the
connection between trauma, literature, and society through the analysis of its
psychological, rhetorical, and cultural meanings. It seeks to understand how
narratives or stories can express and ultimately heal the wounds caused by
personal and collective experiences of trauma. Trauma theorists explore how
literary texts document and express cultural trauma. Within this purview,
trauma theory provides a fresh perspective on occurrences and allows us to
listen to people’s stories in a different way.
There are different models of literary trauma theory. The pluralistic
model of literary trauma theory emanates to sort out the issue of possible
representation of trauma in narratives. Due to the diverse frameworks employed
by the critics of the alternative trauma model, Balaev terms this model as a pluralistic
trauma model. The pluralistic trauma model can address the issue of trauma by
analysing the cultural and social contexts of traumatic experience (Balaev,
2014: 3). In addition, this model of trauma accommodates the study of the
interface between language, psyche and behaviour by neglecting the conception
of trauma as unrepresentable. Therefore, within this perspective, trauma
criticism analyses severe events, takes into account the role of violence in
the world, and acknowledges the impact of suffering on individuals and
communities. Therefore, analysing literary texts through this approach involves
looking at how trauma is signified through language, imagery, and narrative.
Likewise, this aspect paves room for the exploration of the symbols, metaphors,
and motifs that convey the unspeakable nature of trauma.
The view of pluralistic critics explained above depicts the
relevance of the theory for this study, hence its adoption. This theory becomes
appropriate in analysing the impact of everyday experience(s) on individuals
and society at large in terms of economic, political, social, and cultural
implications. It also assists in examining the ways literature reflects and
shapes our understanding of trauma and also highlights the significance of
language and representation in trauma discourse.
Childhood Neglect Trauma in the Selected Yorùbá Novels
When
parents or guardians are capable of providing age-appropriate care for a child
but fail to do so, it is considered child neglect. This type of child
maltreatment can have a significant and enduring impact on a child’s well-being.
Therefore, being neglected as a child can cause severe trauma. The Yorùbás
believe in nurturing children because they acknowledge the importance of
children in the family and the significance of their existence in the
community. For this reason, parents and extended families alike are responsible
for the upbringing of children thereby providing moral training and mental
support, as well as ensuring access to adequate basic needs like food, shelter,
healthcare and education. The concept of abiyamọ
(motherhood) attests to the role of parents towards their children.
Neglected
children often find themselves in situations or conditions where their basic
needs for food, clothing, shelter and medical care are not adequately met. In Atótó
Arére, Àlàbá’s physical needs were neglected by his guardians (both his
father and stepmother). This is why he was improperly fed before he ran away
from home. Not only this, his mental well-being was equally neglected by his
parents. This is exemplified by his parents’ messy divorce and their
re-marriage. His parents care less about the effect their separation might have
on their child. However, the separation was a result of emotional
dissatisfaction, verbal torture and the death of their children. The fear of
verbal torture accounts for Músílì’s – Àlàbá’s mother – dauntless decision to
leave the marriage without considering the effect on her son. Her main aim was
to escape from her husband:
And if she stays back, her ears will hear more unbearable words from
her husband. Lots of words, terrible words. Words that are more
painful than stones.
Àlàbá was only 8 years old when he
experienced this process of separation of parents:
Àlàbá was only eight at that time, he was
in class three at a school in Ìminì. Primary school three.
The
presence of the new wife, however, did not go well for Àlàbá. Òkédìjí captures:
Búsàrí fẹ̀ ìyàwó mìíràn, Táìbátù. N ó ṣèyá
kò lè dàbí ìyá, n ó ṣe baba kò lè jọ baba gidi. Táìbátù kò tilẹ̀ gbèrò àti-ṣe
bí ìyá rárá, àti-ṣe bí orogún ni ó múra sí ní iṣẹ́ ṣíṣe. (Òkèdìjí 2005: o.i 13)
Búsàrí married
another wife, Táìbátù. I will play the mother who can never be like a mother, I will
play a father who can never be like a real father. Táìbátù
never intended to play mother, she gets ready to act as a rival
With this intention, Àlàbá was
subjected to a series of emotional torture. No mistake of his was overlooked. When
Àlàbá answered “òóòò!” instead of “màà”, Táìbátù reacted thus:
Your head is not in a good state, Àlàbá! You
this silly boy, if your mother calls you, will answer ‘gbùnúnùn’? If I call you again and you do not answer me ‘ma’, this house will
not accommodate us that day
Even when Àlàbá adheres to
correction, she still looks for fault and falsely accuses him of insulting
her:
Bàbá Ìdáyá,
come and warn this child… or can this bad thing abuse me like one that is
licking honey every day, and then watch it?
Táìbátù eventually denies him access
to education. She pushes for him to hawk at the expense of his education.
Búsàrí – his father – also attests to this ill-treatment:
What about his school? He washed clothes all through yesterday
until evening, he did not turn up to school; is he not going today as well?
It is obvious that Táìbátù does not
have good intentions toward Àlàbá. To make the matters worse, she convinces his
father to completely withdraw him from school and involve him in assisting them
with their business:
Irú ọjọ́ ọjà, bí ẹ bá lè ra nǹkan díẹ̀ kún àtẹẹ̀ mi, kí
Àlàbá máa ba yín mójú tó o, kí èmi náà rí ẹni dúró nídìí ọjà mi,... èyí
yóó ràn yín lọ́wọ́ ju pé kí ẹ fi gbogbo owó rán ọmọ ní ilé-ìwé tán.. (Òkèdìjí
2005: o.i 14)
On market days, if you can buy few things to add to my wares, so
that Àlàbá can see to it for you, and for me to get someone to look after my
shop... this will help you more than spending all your money to send a child to
school
The emotional distress and lack of
motherly care that Àlàbá experiences while living with his step-mother informs
internal struggles:
And, so it is every day, till Àlàbá became confused and tired of life.
He does not know which one to do.
As indicated above, Àlàbá as a young
boy is exposed to experiences that incite psychological distress. His father's
support and defense were always weak therefore Táìbátù continually has her way.
The traumatic situation does not only affect him psychologically it also takes
a toll on his physical appearance:
Ìyà tó ń jẹ ẹ́ wáá túbọ̀ ń peléke sí i... ó rí páṣipàṣi
bi ewúrẹ́ elékùúkú, ó tán pátápátá nínú awọ. Ó ń jìyà bí ọmọ òkú ọ̀run.
(Òkèdìjí 2005: o.i 14)
His suffering became increased. He looks untidy like a scabby goat,
he is completely haggard. He suffers like an orphan
When he became overwhelmed, he
eloped to her mother’s place. With this, Òkédìjí exemplifies the importance of
child care and the indubitable impact of motherly love as he was properly cared
for by his mother. Àlàbá could not enjoy this
freedom and care for long as his father claims custody on the premise that ‘baba ọmọ ló ṣá ni ọmọ’ (Òkèdìjí 2005:
o.i 15) that is a child belongs to the father. His abscondment from his
father’s custody exacerbates the ill-treatment further meted out on him:
Àlàbá thought he was suffering when he
fled from Ìminì to Ọ̀lańlá. When he returned, he began to really suffer. So, he only saw
little and called it something
The treatment he was subjected to
harden his mind; therefore, he decides to run away for the second time to a
faraway place that will be totally out of his father’s reach:
He did not think about a particular place to run to…he would go to
where he would not be seen that he could be caught again and be brought back
Though he was happy, his departure
from home did not eradicate his suffering rather he went through another ordeal
of fending for himself; providing food and shelter even though he was only 11 years.
The new experience of hunger and homelessness incites fear of psychological
pain and emotional turmoil:
Oorun kò kun Àlàbá tó bẹ́ẹ̀ lábẹ́ẹ búkà tó sùn sí, nítorí inú fu, ẹ̀dọ̀ fu;
nítorí ìrònú bí yóó ṣe é ṣe fún òun láti rí ọ̀nà gbé ayé òun gbà, tí àbẹ̀bẹ̀
òun ò fi níí tún máa fi ibi pẹlẹbẹ kan náà lélẹ̀ nígbà gbobgo (Òkèdìjí 2005:
o.i 27)
Àlàbá was not so sleepy under the stall
that he slept, because of worry, because of thought of how it would be possible
for him to find ways to live his life, and for his fan not to be the same all
the time
An extended period of neglect and failure significantly increases
suicidal ideation and attempted suicide in young people. Àlàbá’s past traumatic
situations compound his present mental state, hence the constant thought of
death:
Why did the bike that hit him in front of Ìlàrẹ̀
bank not kill him completely? Or should a car climb this bike, so that it all
fits into each other, so that firefighter would come and fix it? He should have
died completely rather than just losing consciousness.
Throughout his life, Àlàbá could not
escape the impact of his childhood traumatic experience; in fact, the execution
of his friend – Sàmínù – triggers the memory of his childhood experience and
other traumatic situations. Consequently, the shock of Sàmínù’s execution
compounded with his childhood experiences renders him completely unable to
focus on the present environment and event:
It was Labalábá’s body that was standing there, his soul has gone far. His mind is
full like an alligator pepper’s pod
His inner self struggles to replace
the event with a more acceptable and happy memory – the football field
experience. His mind also travels to the birds and their significance. These
efforts are ways of using his mind to create another alternate reality to
shield itself from trauma; from the horrors he neither wants to imagine nor
accept:
Labalábá was
not afraid, nor did Labalábá hear anything. He did not hear the ticking of his wristwatch, he
did not hear the beating of his heart, and he did not hear the order of the
commanding officer. The whole world is looking ahead, Labalábá
faces up, he is looking at some birds flying above in the sky.
Despite his efforts to recall happy
moments and create an alternate event, he could not successfully avert the
traumatic impact of the event that eventually triggered the childhood trauma.
He was unable to overcome his trauma till his death. It is pertinent to
highlight that the burden of previous trauma drives him to make
self-destructive choices that lead to his death and that a hunting dog
subsequently kills him. Òkédìjí concludes:
Ojú Àlàbá rí nǹkan.
(Òkèdìjí 2005: o.i 13)
Àlàbá experiences a lot
Ọdúnjọ also portrays the traumatic
impact of childhood neglect in Kúyẹ̀. Kúyẹ̀ was neglected because of his
disability. After losing his mother, looking after the child became paramount
as he was still a baby. However, there was a volunteer, Ìyá Aláta. She took him
in but had to neglect his needs due to her disappointment because Kúyẹ̀ could
not converse with her:
Kì í ṣe pé
obìnrin náà lé e síta nínú ilé rẹ̀ ni; ṣùgbọ́n kò
nááni fún un mọ́ (Ọdúnjọ 1974: o.i 4)
The woman did not send him out of
her house, but she no longer cared for him.
The lack of care towards him made
Kúyẹ̀ take solace in staying outside with his playmates as he derives comfort
from them. In addition, he was able to solve his feeding problems by sharing
their food.
ṣùgbọ́n nígbà
tí ó ṣe àkíyèsí pé obìnrin náà kò bìkítà fún òun mọ́, bí òun rí oúnjẹ ni tàbí
òun kò rí jẹ, ó bẹ̀rẹ̀ sí i fi ara sí ọ̀dọ̀ àwọn ọmọdé ẹgbẹ́ rẹ̀ díẹ̀-díẹ̀ ṣeré;
ohun tí ó bá sì rí fi ẹnu tu ilẹ̀ jẹ lọ́dọ̀ wọn ni ó ń jẹ́ pàtàkì oúnjẹ rẹ̀ (Ọdúnjọ
1964: o.i 4)
but when he noticed that the woman
no longer cared for him, whether he had food to eat or not, he began to stay
with his mate to play; and whatever he was able to eat from them formed the
essence of his food
The situation Kúyẹ̀ found himself has a profound impact
on his physical appearance and general well-being. The treatment meted out on Kúyẹ̀ made him useless and irrelevant in
his community, hence his description as
Ọmọ asùnta àti
anùmádàárò nípa àìrí ìtọ́jú kan rárá (Ọdúnjọ 1964: o.i 6)
A street urchin and wanderer due to
lack of care
Kúyẹ̀ was rejected because of his
state. After Kúyẹ̀ was taken into the custody of his uncle, Ìyá Túndé, his
uncle’s wife did not accept him, hence Kúyẹ̀ was deprived of further care and
love needed by a child for emotional and psychological stability.
Ó máa ń lù ú; ó
sì máa ń fi ebi pa á láì ní ìdí (Ọdúnjọ 1964: o.i 8)
She beats him, she also starves him
without reasons
After leaving his uncle’s house, Kúyẹ̀ experienced the same ill-treatment at
the hand of Àlàbí’s wife, ìyá Akin, to the extent that she beat him to stupor over a situation that
was not entirely his fault:
Lílù ni Ìyá
Akin bẹ̀rẹ̀ sí i lu Kúyẹ̀, tí ó ń gbá lójú gbáa nímú, tí ó sì kó àbárá tì í, tí
ó ń lù ú bí ẹni lu ẹ̀gúsí bàrà. Ó lu Kúyẹ̀ ní ọjọ́ tí à ń wí yi kọjá ààlà (Ọdúnjọ
1964: o.i 18)
Ìyá Akin started beating Kúyẹ̀, hitting him in the face, and
slapping him, beating him like a melon creeper. She beats Kúyẹ̀ the day we are saying beyond
necessary.
The beating of this deaf and dumb
child who is being blamed for an action he cannot even defend himself against
is a stark illustration of the trauma paradigm under child maltreatment. This
scenario epitomizes the power imbalance and vulnerability that characterises
child maltreatment. Kúyẹ̀’s disability renders him voiceless and powerless,
making him an easy target for abuse. Therefore, punishing Kúyẹ̀ over this
incident perpetuates a sense of injustice and helplessness, hence the inherent
trauma.
In addition, this situation embodies
vulnerability which is an aspect of trauma. Kúyẹ̀’s disability makes him
vulnerable to miscommunication and misunderstanding. This explains why he could
not defend himself when Ìyá Akin furiously reprimanded him. There is also a tenet
of power imbalance. Ìyá Akin has total control over Kúyẹ̀, hence the room for
power disparity. This allows her to overlook her son’s fault and action after
the incident. Similarly, Ìyá Akin fails to consider Kúyẹ̀’s limitation.
Therefore, constant beating can cause physical pain and emotional distress, which
can consequently lead to long-term psychological trauma.
From the foregoing, it is clear that
childhood neglect of any form hinders the ability of the child to form healthy
relationships. It also disrupts attachment bonds. After Àlàbá fled from home
and the subsequent loss of the job as a help, his first contact (Sàmínù)
introduced him to a trickery lifestyle. In addition, Òdìẹ̀wù accommodates him
because of the intention to use him as a spy. Likewise, he could not bond well
with women in his life, he looked out for gains in all relationships he formed
after he left home. Similarly, Kúyẹ̀ was
skeptical about accepting anyone into his life due to his experience with those
who took him in, hence he ran away from the man who brought him out of the
hospital. In addition, he could not enter Ẹgbẹ́jọdá village on the premise of
fear of what they could do to him.
Manifestation of Childhood Neglect
One of how this trauma manifests is
through deprivation. In Atótó Arére, Àlàbá, went through several phases
of childhood deprivation because he was neglected as a child. He does not live
in an environment that would support his social and cognitive growth. He was
forced to flee from home, forfeit the chance to receive a proper education,
feel his parents’ love, and lead a happy life, while his age group is still
under the supervision of their parents. His father abandoned him, leaving him
to deal with the circumstances on his own, while his stepmother mistreated him.
Òkédìjì portrays trauma related to
child neglect with the effects of family separation on children's mental and
social development. In addition, children can be traumatised when they are not
adequately educated, well-fed, and properly loved. Children need the protection
of their parents as they grow. Òkédìjì depicts the essence of this with the lives
of Bímpé and Àlàbá. Bímpé was loved while Àlàbá experienced a difficult
childhood.
Traumatic experience under this
scenario is also perpetuated through blame and shame. Kúyẹ̀ is unfairly blamed for incidents
that he cannot control, may not have committed or understand, this
however led to shame and self-blame. For instance, when Kúyẹ̀ woke up to discover the atrocities
of the chicken, the narrator describes his reaction thus:
Bí ayé ni Kúyẹ̀
wà ni, bí ọ̀run ni, oun pàápàá kò tilẹ̀ lè sọ nígbà tí ó tají... ó gbé ara rẹ̀ ṣánlẹ̀.
Ó ń sunkún, ó sì bẹ̀rẹ̀ sí í fi ọwọ́ gbá orí ara rẹ̀ láti fihàn bí inú rẹ̀ it
bàjẹ́ tó (Ọdúnjọ 1964: o.i 17)
Whether Kúyẹ̀ was on earth, or in heaven, he
could not even tell when he woke up… he threw himself to the ground. He cried
and started hitting his head with his hands to show how sad he was
Kúyẹ̀’s reaction above is not
because of the loss of soup but because of what Ìyá Akin is capable of doing to
him. He therefore blames himself for the incident. Kúyẹ̀’s disability and age
should have made him completely dependent on his caregivers who are supposed to
protect and support him. Therefore, the infliction he experiences provokes fear
and terror to the extent that he is unhappy when she visits him at the
hospital. This is because the physical violence and emotional abuse create a
constant state of fear, thereby making him feel trapped and helpless.
Kúyẹ̀ kò n
dárayá rárá bí Ìyá Akin báwá wò ó. (Ọdúnjọ 1964: o.i 50)
Kúyẹ̀ is not cheerful when Ìyá Akin comes to check on him
Childhood neglect trauma can
manifest as social difficulties. Within this purview, the child will exhibit
difficulties in forming trusting relationships with people due to past neglect.
This child can also avoid social interactions. For instance, in Kúyẹ̀,
the memory of what happened to him provoked trust issues, this consequently
triggered the reluctant to relate with other people:
Ṣùgbọ́n ní
àkókò yi gan-an tí inú rẹ̀ ì bá dùn pé òun súnmọ́ abúlé tí òun ti ń dàníyàn
láti rí láti ìwọ̀n ọjọ́mẹ́ta sẹ́hìn ni ẹ̀rù wá bẹ̀rẹ̀ sí í bà á lọ́nà tí òun
pàá kò ti rò tẹ́lẹ̀, oríṣiríṣi èrò sì bẹ̀rẹ̀ sí í da ọkàn rẹ̀ láàmú. (Ọdúnjọ
1964: o.i 65)
But at this very moment when he
should have been happy that he was close to the village he had been hoping to
see the past three days, he began to be afraid in a way he had never imagined
before, and different thoughts began to disturb his heart.
As
indicated above, Kúyẹ̀ finds it difficult to enter the village to seek food and shelter
despite his need for basic needs. Childhood neglect trauma can also manifest as
poor hygiene. For instance, in Kúyẹ̀, Kúyẹ̀ was unkempt, his cleanliness and grooming was neglected.
Àmì ti Òjó rí
lára ọmọ náà mú un lọ́kàn tó kí ó dúró ṣe ìwàdìí nípa rẹ̀, ṣùgbọ́n àkísà
jiwinni tí ó wọ̀ àti ara rẹ̀ tí ó rírí kò jẹ́ kí ó dúró. (Ọdúnjọ 1964: o.i 6)
The sign that Òjó saw in the child attracted him
enough to stop to inquire about him, but the tattered cloth he was wearing and
the dirt on his body prevented him from stopping.
The
description above shows the depth of neglect that Kúyẹ̀ suffered. Though it’s
been long since Òjó saw the boy, the boy’s appearance prevented him from
approaching him. Aside from this, child neglect could lead to academic
underachievement. This is evident in the characters of Kúyẹ̀ (Kúyẹ̀), Àlàbá
and Sàmínù (Atótó Arére). These characters left school prematurely
except Kúyẹ̀ who does not indicate attending any school or learning any skill.
It
is clear from the above that child neglect trauma severely affects a child’s
emotional, physical, and social development. This trauma can impact academic
performance, relationships, and general well-being, hence leading to struggles
in maintaining healthy relationships, achieving academic success, and forming
good physical and mental health.
Healing and Recovery from Childhood
Neglect Trauma in Selected Yorùbá Novels
The impact
of childhood neglect trauma is reflected in literary works, compelling literary
critics and readers to face the suffering and guilt that have been kept
concealed for far too long. The narratives of survivors depict a multifaceted
trauma woven from strands of fear, guilt, and resiliency, thereby demonstrating
the deep effects of neglect on the human condition (Ifeoma, 2017; Chukwumezie
& Obi, 2019; Shahzad, Muneer & Saeed, 2021; Onuoha, 2022; Okwara &
Ogene, 2022).
However,
through the lens of literature, the broken identities and dashed hopes of those
who have experienced childhood neglect are revealed, as well as the healing
process and the transformational potential of storytelling. Survivors’
experiences reflect the negative impact of trauma and demonstrate the
resilience that allows people to rebuild and rediscover who they are.
One of the ways to cope with trauma
related to childhood neglect is to ensure the safety of the child and that
their basic needs are adequately met. Àlàbá’s was not safely protected from his stepmother’s cruelty by his
father. Likewise, his mother was powerless against her former husband on the
premise that the child belonged to the father.
Àti pé Búsàrí
kò fẹ́ pé bí ayé Àlàbá bá dára, kí ìyá rẹ̀ sọ pé òun ni òún ṣe é... Nítórí náà,
Búsàrí lọọ mú Àlàbá ní Ọ̀lańlá, ó mú un padà sí Ìminí. Baba ọmọ ló ṣá ni ọmọ.
(Òkédìjí, 2005: o.i 15)
In addition, Búsàrí does not want a scenario whereby if
Àlàbá is successful, his mother should claim to be pivotal to the
success. As a result, Búsàrí went to Ọ̀lańlá to withdraw and relocated back to Ìminí. After all the child belongs to the
father.
This absence of physical and mental
security exposed Àlàbá to a series of torture that eventually sent him out of the house.
Therefore, children can only avoid trauma if they are not abandoned –
physically, emotionally, and mentally. The effect of abandonment is depicted
after Àlàbá left the University of Ifẹ̀, he was reminded of his suffering at Ìminì, as the new phase of abandonment
acts as a trigger of his experience:
Bó ti ń kó jáde
kúrò ní ilé ọ̀gá rẹ̀ yìí ní Yunifásítì Ifẹ̀. Ó tún rántí bí òun ṣe kúrò ní
Ìminì. Orí ṣá ń ta ko òun káàkiri ṣá. (Òkédìjí, 2005: o.i 24)
As he was leaving his boss’ house at
the University of Ife, he remembers how he left Ìminì. His head is just against him
everywhere.
Meanwhile, the treatment they
receive will lessen their symptoms of depression, anxiety, and other mental
health problems. After neglect, however, a child’s chances of recovery are
contingent upon protective means like ongoing support, availability of mental
health services, stable living conditions, and supportive community
interventions. In Atótó Arére, Àlàbá could not access any means that could help in alleviating his
childhood trauma, hence the inability to overcome the effects on his adult
life. This is depicted in how he ended up with Sàminù and Òdìẹ̀wù who eventually catalyze his
involvement in criminal activity.”.
Similarly, a child’s safety and
healing can be achieved by providing support and resources for children with
disabilities and those who are victims of neglect. For instance, in Kúyẹ̀, Òjó puts Kúyẹ̀ under the care of his friend when
he discovers that his wife’s mistreatment of Kúyẹ̀ can cause severe damage to the life
of the boy.
Ṣùgbọ́n nígbà
tí ó ṣe, asọ̀ ìyàwó yí ń pọ̀ jù lórí ọmọdé náà. Òjó ṣe àkíyèsí pé ó ti ń fi ara
da ìyà púpọ̀, àti pé bí òun kò bá tètè mú un kúrò ní ọ̀dọ ìyàwó òun, lílù àti
bíbú ni yóò fi hàn án léèmọ̀. Ó wá pinnu pé òun yóò yẹjú ọmọ náà, kí òun sì fi
í sí ọ̀dọ̀ ọ̀rẹ́ òun kan tí wọn jọ ń ṣiṣẹ́, tí ilé rẹ́ kò jìnnà púpọ̀. (Ọdúnjọ, 1978: o.i 8)
Afterward, the scolding of the wife
becomes too much on the child. Òjó noticed that he greatly endures the suffering, and if he does not
hurriedly withdraw himself from his wife, it is beating and swearing that she
would use to harm him. He now decides to keep him away and take him to a friend
from work, whose house is not far.
Hence, taking Kúyẹ̀ to his friend, Àlàbí, was his way of protecting Kúyẹ̀ from the mistreatment by his wife.
Conclusion
This study has examined the presentation of child
neglect and trauma in Yoruba novels. The analysis of the selected texts shows
the physical and mental implications of inadequate care of children by their
guidance. This inherent trauma emanates from both sociocultural and economic
conditions in which the affected child(ren) lives. As a result, this study
depicts the usefulness of literary analysis in shedding light on the
experiences of child characters and the cultural contexts that influence their
lives. Therefore, this study emphasises the necessity of community-led
programmes that can address child neglect and trauma. In addition, this work
adds to the expanding corpus of research on child welfare in Yoruba literary
contexts, highlighting the value of culturally sensitive methodology and
multidisciplinary approaches.
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