LEARNING(wikipedia)

Learning is the act of acquiring new, or modifying and reinforcing, existing knowledge, behaviors, skills, values, or preferences and may involve synthesizing different types of information. The ability to learn is possessed by humans, animals and some machines. Progress over time tends to follow learning curve. It does not happen all at once, but builds upon and is shaped by previous knowledge. To that end, learning may be viewed as a process, rather than a collection of factual and procedural knowledge. Learning produces changes in the organism and the changes produced are relatively permanent. Human learning may occur as part of education, personal development, schooling, or training. It may be goal-oriented and may be aided by motivation. The study of how learning occurs is part of educational psychology, neuropsychology, learning theory, and pedagogy. Learning may occur as a result of habituation or classical conditioning, seen in many animal species, or as a result of more complex activities such as play, seen only in relatively intelligent animals.  Learning may occur consciously or without conscious awareness. Learning that an aversive event can't be avoided nor escaped is called learned helplessness.  There is evidence for human behavioral learning prenatally, in which habituation has been observed as early as 32 weeks into gestation, indicating that the central nervous system is sufficiently developed and primed for learning and memory to occur very early on in development.

Types

Non-associative learning

Non-associative learning refers to "a relatively permanent change in the strength of response to a single stimulus due to repeated exposure to that stimulus. Changes due to such factors as sensory adaptation, fatigue, or injury do not qualify as non-associative learning.”

Non-associative learning can be divided into habituation and sensitization.

Habituation

Habituation is an example of non-associative learning in which the strength or probability of a response diminishes when the response is repeated. The response is typically a reflex or unconditioned response. Thus, habituation is to be distinguished from extinction, which is an associative process. In operant extinction, for example, a response declines because it is no longer followed by reward. An example of habituation can be seen in small song birds—if a stuffed owl (or similar predator) is put into the cage, the birds initially react to it as though it were a real predator. Soon the birds react less, showing habituation. If another stuffed owl is introduced (or the same one removed and re-introduced), the birds react to it again as though it were a predator, demonstrating that it is only a very specific stimulus that is habituated to (namely, one particular unmoving owl in one place). Habituation has been shown in essentially every species of animal, as well as the sensitive plant Mimosa pudica and the large protozoan Stentor coeruleus.

Sensitization

Sensitisation is an example of non-associative learning in which the progressive amplification of a response follows repeated administrations of a stimulus (Bell et al., 1995). An everyday example of this mechanism is the repeated tonic stimulation of peripheral nerves that will occur if a person rubs his arm continuously. After a while, this stimulation will create a warm sensation that will eventually turn painful. The pain is the result of the progressively amplified synaptic response of the peripheral nerves warning the person that the stimulation is harmful. Sensitisation is thought to underlie both adaptive as well as maladaptive learning processes in the organism.

Associative learning

Associative learning is the process by which an association between two stimuli or a behavior and a stimulus is learned. The two forms of associative learning are classical and operant conditioning. In the former a previously neutral stimulus is repeatedly presented together with a reflex eliciting stimuli until eventually the neutral stimulus will elicit a response on its own. In operant conditioning a certain behavior is either reinforced or punished which results in an altered probability that the behavior will happen again.

Operant conditioning

Operant conditioning is the use of consequences to modify the occurrence and form of behavior. Operant conditioning is distinguished from Pavlovian conditioning in that operant conditioning uses reinforcement/punishment to alter an action-outcome association. In contrast Pavlovian conditioning involves strengthening of the stimulus-outcome association. Elemental theories of associative learning argue that concurrent stimuli tend to be perceived as separate units rather than 'holistically' (i.e. as a single unit)^. Behaviorism is a psychological movement that seeks to alter behavior by arranging the environment to elicit successful changes and to arrange consequences to maintain or diminish a behavior. Behaviorists study behaviors that can be measured and changed by the environment. However, they do not deny that there are thought processes that interact with those behaviors. Delayed discounting is the process of devaluing rewards based on the delay of time they are presented. This process is thought to be tied to impulsivity. Impulsivity is a core process for many behaviors (e.g., substance abuse, problematic gambling, OCD). Making decisions is an important part of everyday functioning. How we make those decisions is based on what we perceive to be the most valuable or worthwhile actions. This is determined by what we find to be the most reinforcing stimuli. So when teaching an individual a response, you need to find the most potent reinforcer for that person. This may be a larger reinforcer at a later time or a smaller immediate reinforcer.

Classical conditioning

The typical paradigm for classical conditioning involves repeatedly pairing an unconditioned stimulus (which unfailingly evokes a reflexive response) with another previously neutral stimulus (which does not normally evoke the response). Following conditioning, the response occurs both to the unconditioned stimulus and to the other, unrelated stimulus (now referred to as the "conditioned stimulus"). The response to the conditioned stimulus is termed a conditioned response. The classic example is Pavlov and his dogs. Meat powder naturally will make a dog salivate when it is put into a dog's mouth; salivating is a reflexive response to the meat powder. Meat powder is the unconditioned stimulus (US) and the salivation is the unconditioned response (UR). Then Pavlov rang a bell before presenting the meat powder. The first time Pavlov rang the bell, the neutral stimulus, the dogs did not salivate, but once he put the meat powder in their mouths they began to salivate. After numerous pairings of the bell and the food the dogs learned that the bell was a signal that the food was about to come and began to salivate when the bell was rung. Once this occurred, the bell became the conditioned stimulus (CS) and the salivation to the bell became the conditioned response (CR). Classical conditioning has been demonstrated in many species. For example, it is seen in honeybees, in the proboscis extension reflex paradigm.

Imprinting

Imprinting is a kind of learning occurring at a particular life stage that is rapid and apparently independent of the consequences of behavior. In filial imprinting, young animals, particularly birds, form an association with another individual or in some cases, an object, to which they respond as they would to a parent. In 1935, the Austrian Zoologist Konrad Lorenz discovered that certain birds will follow and form a bond with a moving object shortly after hatching. Under normal conditions, the object is the mother. Thus imprinting has a survival value because it ensures that the young birds will not wander off away from their mother's protection. Under experimental conditions, however, the young hatchling will imprint on just about any moving object (even human beings), particularly if the object makes sounds.

Play

Play generally describes behavior which has no particular end in itself, but improves performance in similar situations in the future. This is seen in a wide variety of vertebrates besides humans, but is mostly limited to mammals and birds. Cats are known to play with a ball of string when young, which gives them experience with catching prey. Besides inanimate objects, animals may play with other members of their own species or other animals, such as orcas playing with seals they have caught. Play involves a significant cost to animals, such as increased vulnerability to predators and the risk of injury and possibly infection. It also consumes energy, so there must be significant benefits associated with play for it to have evolved. Play is generally seen in younger animals, suggesting a link with learning. However, it may also have other benefits not associated directly with learning, for example improving physical fitness. Play, as it pertains to humans as a form of learning is central to a child’s learning and development. Through play, children learn social skills such as sharing and collaboration. Children develop emotional skills such as learning to deal with the emotion of anger, through play activities. As a form of learning, play also facilitates the development of thinking and language skills in children.

There are five types of play:

1. sensorimotor play aka functional play, characterized by repetition of activity
2. role play occurs from 3 to 15 years of age
3. rule-based play where authoritative prescribed codes of conduct are primary
4. construction play involves experimentation and building
5. movement play aka physical play

These five types of play are often intersecting. All types of play generate thinking and problem-solving skills in children. Children learn to think creatively when they learn through play. Specific activities involved in each type of play change over time as humans progress through the lifespan. Play as a form of learning, can occur solitarily, or involve interacting with others.

Enculturation

Enculturation is the process by which a person learns the values and behaviors that are appropriate or necessary in the culture by which he or she is surrounded. Parents, other adults, and peers shape the individual's understanding of these values.  If successful, enculturation results in competence in the language, values and rituals of the culture.  This is different from acculturation, where a person adopts the values and societal rules of a culture different from their native one. Multiple examples of enculturation can be found cross-culturally. Collaborative practices in the Mazahua people have shown that participation in everyday interaction and later learning activities contributed to enculturation which is rooted in nonverbal social experience. As the children participated in everyday activities, they learned the cultural significance of these interactions. The collaborative and helpful behaviors exhibited by Mexican and Mexican-heritage children is a cultural practice known as being “acomedido”. Chillihuani girls in Peru described themselves as weaving constantly, following behavior shown by the other adults.

Episodic learning

Episodic learning is a change in behavior that occurs as a result of an event. For example, a fear of dogs that follows being bitten by a dog is episodic learning. Episodic learning is so named because events are recorded into episodic memory, which is one of the three forms of explicit learning and retrieval, along with perceptual memory and semantic memory.

Multimedia learning

Multimedia learning is where a person uses both auditory and visual stimuli to learn information (Mayer 2001). This type of learning relies on dual-coding theory (Paivio 1971).

E-learning and augmented learning

Electronic learning or e-learning is a general term used to refer to computer-enhanced learning. A specific and always more diffused e-learning is mobile learning (m-learning), which uses different mobile telecommunication equipment, such as cellular phones. When a learner interacts with the e-learning environment, it's called augmented learning. By adapting to the needs of individuals, the context-driven instruction can be dynamically tailored to the learner's natural environment. Augmented digital content may include text, images, video, audio (music and voice). By personalizing instruction, augmented learning has been shown to improve learning performance for a lifetime. Moore (1989) purported that three core types of interaction are necessary for quality, effective online learning:

• learner-learner (i.e. communication between and among peers with or without the teacher present),
• learner-instructor (i.e. student teacher communication), and
• learner-content (i.e. intellectually interacting with content that results in changes in learners’ understanding, perceptions, and cognitive structures).

In his theory of transactional distance, Moore (1993) contented that structure and interaction or dialogue bridge the gap in understanding and communication that is created by geographical distances (known as transactional distance).

Rote learning

Rote learning is memorizing information so that it can be recalled by the learner exactly the way it was read or heard. The major technique used for rote learning is learning by repetition, based on the idea that a learner can recall the material exactly (but not its meaning) if the information is repeatedly processed. Rote learning is used in diverse areas, from mathematics to music to religion. Although it has been criticized by some educators, rote learning is a necessary precursor to meaningful learning.

Meaningful learning

Meaningful learning is the concept that learned knowledge (e.g., a fact) is fully understood to the extent that it relates to other knowledge. To this end, meaningful learning contrasts with rote learning in which information is acquired without regard to understanding. Meaningful learning, on the other hand, implies there is a comprehensive knowledge of the context of the facts learned.

Informal learning

Informal learning occurs through the experience of day-to-day situations (for example, one would learn to look ahead while walking because of the danger inherent in not paying attention to where one is going). It is learning from life, during a meal at table with parents, play, exploring, etc.

Formal learning

Formal learning is learning that takes place within a teacher-student relationship, such as in a school system. The term formal learning has nothing to do with the formality of the learning, but rather the way it is directed and organized. In formal learning, the learning or training departments set out the goals and objectives of the learning.

Non formal learning

Non formal learning is organized learning outside the formal learning system. For example: learning by coming together with people with similar interests and exchanging viewpoints, in clubs or in (international) youth organizations, workshops.

Tangential learning

Tangential learning is the process by which people will self-educate if a topic is exposed to them in a context that they already enjoy. For example, after playing a music-based video game, some people may be motivated to learn how to play a real instrument, or after watching a TV show that references Faust and Lovecraft, some people may be inspired to read the original work. Self-education can be improved with systematization. According to experts in natural learning, self-oriented learning training has proven to be an effective tool for assisting independent learners with the natural phases of learning.

Incidental learning

This type of learning is not planned by either the instructor or the student but occurs as a byproduct of another activity, which may be an experience, observation, self-reflection, interaction, unique event or common routine task. Learning which happens in addition to or apart from the instructor‘s plans and the student‘s expectations. Incidental learning is an occurrence that is not generally accounted for using the traditional methods of instructional objectives and outcomes assessment. This type of learning occurs in part as a product of social interaction and active involvement in both online and onsite courses. Research implies that there are un-assessed aspects of onsite and online learning which challenge the equivalency of education between the two modalities. Both onsite and online learning have distinct advantages with traditional on-campus students experiencing higher degrees of incidental learning in three times as many areas as online students. Additional research is called for to investigate the implications of these findings both conceptually and pedagogically

Wole Soyinka

Akinwande Oluwole "Wole" Babatunde Soyinka (Yoruba: Akinwándé Oluwo̩lé Babátúndé S̩óyinká, pronounced [wɔlé ʃójĩká]; born 13 July 1934) is a Nigerian playwright and poet. He was awarded the 1986 Nobel Prize in Literature, the first African to be honored in that category. Soyinka was born into a Yoruba family in Abeokuta. After study in Nigeria and the UK, he worked with the Royal Court Theatre in London. He went on to write plays that were produced in both countries, in theatres and on radio. He took an active role in Nigeria's political history and its struggle for independence from Great Britain. In 1965, he seized the Western Nigeria Broadcasting Service studio and broadcast a demand for the cancellation of the Western Nigeria Regional Elections. In 1967 during the Nigerian Civil War, he was arrested by the federal government of General Yakubu Gowon and put in solitary confinement for two years.
Soyinka has been a strong critic of successive Nigerian governments, especially the country's many military dictators, as well as other political tyrannies, including the Mugabe regime in Zimbabwe. Much of his writing has been concerned with "the oppressive boot and the irrelevance of the colour of the foot that wears it". During the regime of General Sani Abacha (1993–98), Soyinka escaped from Nigeria via the "NADECO Route" on a motorcycle. Living abroad, mainly in the United States, he was a professor first at Cornell University and then at Emory University in Atlanta, where in 1996 he was appointed Robert W. Woodruff Professor of the Arts. Abacha proclaimed a death sentence against him "in absentia". With civilian rule restored to Nigeria in 1999, Soyinka returned to his nation. He has also taught at the universities of Oxford, Harvard and Yale.
From 1975 to 1999, he was a Professor of Comparative Literature at the Obafemi Awolowo University, then called the University of Ife. With civilian rule restored to Nigeria in 1999, he was made professor emeritus. Soyinka has been a Professor of Creative Writing at the University of Nevada, Las Vegas. In the fall of 2007 he was appointed Professor in Residence at Loyola Marymount University in Los Angeles, California, US.

Life and work

Early life and education

A descendant of a Remo family of Isara-Remo, Soyinka was born the second of six children, in the city of Abẹokuta, Ogun State in Nigeria, at that time a British dominion. His father, Samuel Ayodele Soyinka (whom he called S.A. or "Essay"), was an Anglican minister and the headmaster of St. Peters School in Abẹokuta. Soyinka's mother, Grace Eniola Soyinka (whom he dubbed the "Wild Christian"), owned a shop in the nearby market. She was a political activist within the women's movement in the local community. She was also Anglican. As much of the community followed indigenous Yorùbá religious tradition, Soyinka grew up in an atmosphere of religious syncretism, with influences from both cultures. While he was raised in a religious family; attending church services and singing in the choir from an early age; Soyinka himself became an atheist.His father's position enabled him to get electricity and radio at home. He writes extensively about his childhood in one of his memoirs, Aké: The Years of Childhood.

His mother was one of the most prominent members of the influential Ransome-Kuti family: she was the daughter of Rev. Canon J. J. Ransome-Kuti, and sister to Olusegun Azariah Ransome-Kuti, Oludotun Ransome-Kuti and sister in-law to Funmilayo Ransome-Kuti. Among Soyinka's cousins were the musician Fela Kuti, the human rights activist Beko Ransome-Kuti, politician Olikoye Ransome-Kuti and activist Yemisi Ransome-Kuti.

In 1940, after attending St. Peters Primary School in Abeokuta, Soyinka went to Abẹokuta Grammar School, where he won several prizes for literary composition. In 1946 he was accepted by Government College in Ibadan, at that time one of Nigeria’s elite secondary schools.

After finishing his course at Government College in 1952, he began studies at University College in Ibadan (1952–54), affiliated with the University of London. He studied English literature, Greek, and Western history. In the year 1953–54, his second and last at University College, Ibadan, Soyinka began work on "Keffi's Birthday Treat", a short radio play for Nigerian Broadcasting Service that was broadcast in July 1954. While at university, Soyinka and six others founded the Pyrates Confraternity, an anti-corruption and justice-seeking student organisation, the first confraternity in Nigeria. Soyinka gives a detailed account of his early life in his memoir Aké: The Years of Childhood.

Later in 1954, Soyinka relocated to England, where he continued his studies in English literature, under the supervision of his mentor Wilson Knight at the University of Leeds (1954–57). He met numerous young, gifted British writers. Before defending his B.A., Soyinka began publishing and worked as an editor for the satirical magazine The Eagle. He wrote a column on academic life, often criticising his university peers.

Early career

After graduating, he remained in Leeds with the intention of earning an M.A. Soyinka intended to write new work combining European theatrical traditions with those of his Yorùbá cultural heritage. His first major play, The Swamp Dwellers (1958), was followed a year later by The Lion and the Jewel, a comedy that attracted interest from several members of London's Royal Court Theatre. Encouraged, Soyinka moved to London, where he worked as a play reader for the Royal Court Theatre. During the same period, both of his plays were performed in Ibadan. They dealt with the uneasy relationship between progress and tradition in Nigeria.

In 1957 his play The Invention was the first of his works to be produced at the Royal Court Theatre. At that time his only published works were poems such as "The Immigrant" and "My Next Door Neighbour", which were published in the Nigerian magazine Black Orpheus. This was founded in 1957 by the German scholar Ulli Beier, who had been teaching at the University of Ibadan since 1950.

Soyinka received a Rockefeller Research Fellowship from University College in Ibadan, his alma mater, for research on African theatre, and he returned to Nigeria. He produced his new satire, The Trials of Brother Jero. His work A Dance of The Forest (1960), a biting criticism of Nigeria's political elites, won a contest that year as the official play for Nigerian Independence Day. On 1 October 1960, it premiered in Lagos as Nigeria celebrated its sovereignty. The play satirizes the fledgling nation by showing that the present is no more a golden age than was the past. Also in 1960, Soyinka established the "Nineteen-Sixty Masks", an amateur acting ensemble to which he devoted considerable time over the next few years.

Soyinka wrote the first full-length play produced on Nigerian television. Entitled My Father’s Burden and directed by Segun Olusola, the play was featured on the Western Nigeria Television (WNTV) on 6 August 1960. Soyinka published works satirising the "Emergency" in the Western Region of Nigeria, as his Yorùbá homeland was increasingly occupied and controlled by the federal government. The political tensions arising from recent post-colonial independence eventually led to a military coup and civil war (1967–70).

With the Rockefeller grant, Soyinka bought a Land Rover, and he began travelling throughout the country as a researcher with the Department of English Language of the University College in Ibadan. In an essay of the time, he criticised Leopold Senghor's Négritude movement as a nostalgic and indiscriminate glorification of the black African past that ignores the potential benefits of modernisation. "A tiger does not shout its tigritude," he declared, "it acts." In Death and the King Horsemen he states: "The elephant trails no tethering-rope; that king is not yet crowned who will peg an elephant."

In December 1962, Soyinka's essay "Towards a True Theater" was published. He began teaching with the Department of English Language at Obafemi Awolowo University in Ifẹ. He discussed current affairs with "négrophiles," and on several occasions openly condemned government censorship. At the end of 1963, his first feature-length movie, Culture in Transition, was released. In April 1964 The Interpreters, "a complex but also vividly documentary novel",was published in London.

That December, together with scientists and men of theatre, Soyinka founded the Drama Association of Nigeria. In 1964 he also resigned his university post, as a protest against imposed pro-government behaviour by authorities. A few months later, he was arrested for the first time, accused of underlying tapes during reproduction of recorded speech of the winner of Nigerian elections. He was released after a few months of confinement, as a result of protests by the international community of writers. This same year he wrote two more dramatic pieces: Before the Blackout and the comedy Kongi’s Harvest. He also wrote The Detainee, a radio play for the BBC in London. His play The Road premiered in London at the Commonwealth Arts Festiva opening on 14 September 1965 at the Theatre Royal.At the end of the year, he was promoted to headmaster and senior lecturer in the Department of English Language at University of Lagos.

Soyinka's political speeches at that time criticised the cult of personality and government corruption in African dictatorships. In April 1966 his play Kongi’s Harvest was produced in revival at the World Festival of Negro Arts in Dakar, Senegal. The Road was awarded the Grand Prix. In June 1965, he produced his play The Lion and The Jewel for Hampstead Theatre Club in London.

Civil war and imprisonment

After becoming chief of the Cathedral of Drama at the University of Ibadan, Soyinka became more politically active. Following the military coup of January 1966, he secretly and unofficially met with the military governor Chukwuemeka Odumegwu Ojukwu in the Southeastern town of Enugu (August 1967), to try to avert civil war. As a result, he had to go into hiding.

He was imprisoned for 22 months as civil war ensued between the federal government and the Biafrans. Though refused materials such as books, pens, and paper, he still wrote a significant body of poems and notes criticising the Nigerian government.

Despite his imprisonment, in September 1967, his play The Lion and The Jewel was produced in Accra. In November The Trials of Brother Jero and The Strong Breed were produced in the Greenwich Mews Theatre in New York. He also published a collection of his poetry, Idanre and Other Poems. It was inspired by Soyinka’s visit to the sanctuary of the Yorùbá deity Ogun, whom he regards as his "companion" deity, kindred spirit, and protector.

In 1968, the Negro Ensemble Company in New York produced Kongi’s Harvest. While still imprisoned, Soyinka translated from Yoruba a fantastical novel by his compatriot D. O. Fagunwa, entitled The Forest of a Thousand Demons: A Hunter's Saga.

Release and literary production

In October 1969, when the civil war came to an end, amnesty was proclaimed, and Soyinka and other political prisoners were freed. For the first few months after his release, Soyinka stayed at a friend’s farm in southern France, where he sought solitude. He wrote The Bacchae of Euripides (1969), a reworking of the Pentheus myth. He soon published in London a book of poetry, Poems from Prison. At the end of the year, he returned to his office as Headmaster of Cathedral of Drama in Ibadan, and cooperated in the founding of the literary periodical Black Orpheus (likely named after the 1959 film directed by Marcel Camus and set in the favela of Rio de Janeiro).

In 1970 he produced the play Kongi’s Harvest, while simultaneously adapting it as a film of the same title. In June 1970, he finished another play, called Madman and Specialists. Together with the group of 15 actors of Ibadan University Theatre Art Company, he went on a trip to the United States, to the Eugene O'Neill Memorial Theatre Center in Waterford, Connecticut, where his latest play premiered. It gave them all experience with theatrical production in another English-speaking country.

In 1971, his poetry collection A Shuttle in the Crypt was published. Madmen and Specialists was produced in Ibadan that year. Soyinka travelled to Paris to take the lead role as Patrice Lumumba, the murdered first Prime Minister of the Republic of the Congo, in the production of his Murderous Angels. His powerful autobiographical work The Man Died (1971), a collection of notes from prison, was also published.

In April 1971, concerned about the political situation in Nigeria, Soyinka resigned from his duties at the University in Ibadan, and began years of voluntary exile. In July in Paris, excerpts from his well-known play The Dance of The Forests were performed.

In 1972, he was awarded an Honoris Causa doctorate by the University of Leeds. Soon thereafter, his novel Season of Anomy (1972) and his Collected Plays (1972) were both published by Oxford University Press. In 1973 the National Theatre, London, commissioned and premiered the play The Bacchae of Euripides. In 1973 his plays Camwood on the Leaves and Jero's Metamorphosis were first published. From 1973 to 1975, Soyinka spent time on scientific studies.He spent a year as a visiting fellow at Churchill College Cambridge University 1973-74 and wrote Death and the King's Horseman, which had its first reading at Churchill College (which Dapo Ladimeji and Skip Gates attended), and gave a series of lectures at a number of European universities.

In 1974 his Collected Plays, Volume II was issued by Oxford University Press. In 1975 Soyinka was promoted to the position of editor for Transition, a magazine based in the Ghanaian capital of Accra, where he moved for some time. He used his columns in Transition to criticise the "negrophiles" (for instance, his article "Neo-Tarzanism: The Poetics of Pseudo-Transition") and military regimes. He protested against the military junta of Idi Amin in Uganda. After the political turnover in Nigeria and the subversion of Gowon's military regime in 1975, Soyinka returned to his homeland and resumed his position at the Cathedral of Comparative Literature at the University of Ife.

In 1976 he published his poetry collection Ogun Abibiman, as well as a collection of essays entitled Myth, Literature and the African World. In these, Soyinka explores the genesis of mysticism in African theatre and, using examples from both European and African literature, compares and contrasts the cultures. He delivered a series of guest lectures at the Institute of African Studies at the University of Ghana in Legon. In October, the French version of The Dance of The Forests was performed in Dakar, while in Ife, his Death and The King’s Horseman premiered.

In 1977 Opera Wọnyọsi, his adaptation of Bertold Brecht's The Threepenny Opera, was staged in Ibadan. In 1979 he both directed and acted in Jon Blair and Norman Fenton's drama The Biko Inquest, a work based on the life of Steve Biko, a South African student and human rights activist who was beaten to death by apartheid police forces. In 1981 Soyinka published his autobiographical work Aké: The Years of Childhood, which won a 1983 Anisfield-Wolf Book Award.

Soyinka founded another theatrical group called the Guerrilla Unit. Its goal was to work with local communities in analyzing their problems and to express some of their grievances in dramatic sketches. In 1983 his play Requiem for a Futurologist had its first performance at the University of Ife. In July, one of Soyinka's musical projects, the Unlimited Liability Company, issued a long-playing record entitled I Love My Country, on which several prominent Nigerian musicians played songs composed by Soyinka. In 1984, he directed the film Blues for a Prodigal; his new play A Play of Giants was produced the same year.

During the years 1975–84, Soyinka was also more politically active. At the University of Ife, his administrative duties included the security of public roads. He criticized the corruption in the government of the democratically elected President Shehu Shagari. When he was replaced by the general Muhammadu Buhari, Soyinka was often at odds with the military. In 1984, a Nigerian court banned his 1971 book The Man Died. In 1985, his play Requiem for a Futurologist was published in London by André Deutsch.

Since 1986

Soyinka was awarded the Nobel Prize for Literature in 1986, becoming the first African laureate. He was described as one "who in a wide cultural perspective and with poetic overtones fashions the drama of existence". Reed Way Dasenbrock writes that the award of the Nobel Prize in Literature to Soyinka is "likely to prove quite controversial and thoroughly deserved". He also notes that "it is the first Nobel Prize awarded to an African writer or to any writer from the 'new literatures' in English that have emerged in the former colonies of the British Empire." His Nobel acceptance speech, "This Past Must Address Its Present", was devoted to South African freedom-fighter Nelson Mandela. Soyinka's speech was an outspoken criticism of apartheid and the politics of racial segregation imposed on the majority by the Nationalist South African government. In 1986, he received the Agip Prize for Literature.

In 1988, his collection of poems Mandela's Earth, and Other Poems was published, while in Nigeria another collection of essays entitled Art, Dialogue and Outrage: Essays on Literature and Culture appeared. In the same year, Soyinka accepted the position of Professor of African Studies and Theatre at Cornell University. In 1990, the second portion of his memoir, Isara: A Voyage Around Essay, appeared. In July 1991 the BBC African Service transmitted his radio play A Scourge of Hyacinths, and the next year (1992) in Sienna (Italy), his play From Zia with Love had its premiere. Both works are very bitter political parodies, based on events that took place in Nigeria in the 1980s. In 1993 Soyinka was awarded an honorary doctorate from Harvard University. The next year another part of his autobiography appeared: Ibadan: The Penkelemes Years (A Memoir: 1946–1965). The following year his play The Beatification of Area Boy was published. In October 1994, he was appointed UNESCO Goodwill Ambassador for the Promotion of African culture, human rights, freedom of expression, media and communication.

In November 1994, Soyinka fled from Nigeria through the border with Benin and then to the United States. In 1996 his book The Open Sore of a Continent: A Personal Narrative of the Nigerian Crisis was first published. In 1997 he was charged with treason by the government of General Sani Abacha. The International Parliament of Writers (IPW) was established in 1993 to provide support for writers victimized by persecution. Soyinka became the organization's second president from 1997 to 2000. In 1999 a new volume of poems by Soyinka, entitled Outsiders, was released. That same year, a BBC-commissioned play called "Document of Identity" aired on BBC Radio 3, telling the lightly-fictionalized story of the problems his daughter's family encountered during a stopover in Britain when they fled Nigeria for the US in 1997; her baby was born prematurely in London and became a stateless person.

His play King Baabu premiered in Lagos in 2001, a political satire on the theme of African dictatorship. In 2002 a collection of his poems, Samarkand and Other Markets I Have Known, was published by Methuen. In April 2006, his memoir You Must Set Forth at Dawn was published by Random House. In 2006 he cancelled his keynote speech for the annual S.E.A. Write Awards Ceremony in Bangkok to protest the Thai military's successful coup against the government.

In April 2007 Soyinka called for the cancellation of the Nigerian presidential elections held two weeks earlier, beset by widespread fraud and violence. In the wake of the Christmas Day (2009) bombing attempt on a flight to the US by a Nigerian student who had become radicalised in Britain, Soyinka questioned the United Kingdom's social logic that allows every religion to openly proselytise their faith, asserting that it is being abused by religious fundamentalists thereby turning England into a cesspit for the breeding of extremism. He supported the freedom of worship but warned against the consequence of the illogic of allowing religions to preach apocalyptic violence.

In August 2014, Soyinka delivered a recorded of his speech "From Chibok with Love" to the World Humanist Congress in Oxford, hosted by the International Humanist and Ethical Union and the British Humanist Association. The Congress theme was Freedom of thought and expression: Forging a 21st Century Englightenment. He was awarded the 2014 International Humanist Award.

Personal life

Soyinka has been married thrice and divorced twice. He has children from his three marriages. His first marriage was in 1958 to the late British writer, Barbara Dixon, whom he met at the University of Leeds in the 1950s. Barbara was the mother of his first son, Olaokun. His second marriage was in 1963 to Nigerian librarian Olaide Idowu,with whom he had three daughters, Moremi, Iyetade (deceased), Peyibomi, and a second son, Ilemakin. Soyinka married Folake Doherty in 1989.

In 2014, he revealed his battle with prostate cancer.