This study is concerned with transitivity analysis of selected Nigerian senior high school biology textbooks. The aims of this research were to describe and to find out the dominant process types of transitivity occurrence, reason behind the choice of dominant process, and its effect in the biology practical instructions. This study was descriptive qualitative. The data were obtained from the selected two Nigerian biology textbooks entitle Essential Biology for Senior Secondary Schools, and Modern Biology for Senior Secondary Schools by M. C Michael, and Ramalingam respectively. The result of the research was four types of process that occurred in the textbooks. There was material process (90.83%), mental process (4.59%), relational process (3.67%), and existential process (0.92%). The dominant type of transitivity is material process. It means that biology practical instructions textbooks contained action and physically. Furthermore, the benefit that can be gained from analysing the transitivity in the text could stimulate the reading skills to comprehend the idea and information in a text that could be applied in spoken and written texts. Based on the finding of the transitivity analysis, it was recommended that, serving teachers be trained through workshops, seminars, conference s and in-service programmes.

The study examined herbal medicines advertising discourse as unique terms of depicting weak manhood euphemistically in order not to sound vulgar. Twelve advertisements (ads) served as the data of investigation. The data were taken from Facebook advertisements (both texts and images) and analyzed from the purviews of Barthesian denotative and connotative annotations, Halliday's transitivity concepts, and critical discourse analysis. This study aims to examine how weak manhood is portrayed, the ideology behind its portrayal, and the persuasive techniques used in the ads. The study revealed concealments in form of sexual satisfaction (e.g. next match, lasting gbola, bigga gbola, better something, leg shaking) and power/activeness (e.g. big carrot, strongest bamboo, Manpower, 45 mins, inner chamber, excellence in the other room, power to do more, and extra time/large). The study suggested that further researches to analyze from a multimodal perspective on how different visual and linguistic choices deployed in the herbal cure for weak manhood ads contribute to the euphemistic and persuasive import of taboo-related advertising. Again, however acceptable euphemistic expressions may be in certain context; they are considered too explicit, pinged with negative connotation and therefore create war among readers.

Lots of research had been conducted on àrokò, a symbolic and nonverbal/verbal means of communication among the Yorùbá. While àrokò as a hyponym and ààlè as the super-ordinate have not been studied much. It is in this gap in the literature that this paper attempts a pragma-semiotic analysis of Yorùbá concept of ààlè. Data for the analysis were gathered through participant observation and informal questions technique where these ààlè were used. Mey's (2001) pragmatic acts and Peirce's (1931) symbolic sign in semiotic theory are employed for the analysis. The study revealed that ààlè is used in traditionally motivated contexts characterized by a pract of warning or caution and response that portrays issues of culture, and the indirect acts are employed through contextual features such as reference, shared situational and cultural knowledge, inference and relevance. The Semiotic analysis shows that the signate such as sand, leaves, sticks, fairly-used or unused cutlass, red cloth, òpàrá (a kind of tree grown in West Africa whose seeds are eaten and the bud used for symbolic communication), and cotton wool are one of the significant components of ààlè as symbols of warning or caution. The paper shows that ààlè is a subset of àrokò. While àrokò is the hyponym of symbolic communication among the Yorùbá, ààlè is a super-ordinate of symbolic means of communication among the Yorùbá, mainly for directions and warning. The paper also revealed that two or more objects could be used as ààlè, but their use context will determine the kind of information they are disseminating.

After the Federal Government of Nigeria declared a total lockdown and COVID-19 pandemic health precautions, many Nigerians have gone to their various Facebook walls to show their reactions. These were deployed via texts (captions) and visual (photos) means. Previous studies on COVID-19 pandemic in Nigeria have adopted critical discourse analysis and stylistics approaches with little attention paid to pragmatic and multimodal reactions of the Nigerians towards COVID-19. This paper undertakes pragma-semiotic analysis of the Nigerians' reactions towards COVID-19 pandemic health precautions to examine how the texts and images portray their intentions towards COVID-19, to discover the potential meaning exhibited by the images and captions, and to analyse the pragmatic acts of the linguistic and nonlinguistic posts. Sixteen Nigerian Facebook posts were purposively selected using insights from Mey's ( 2001) pragmatic act and Kress and van Leeuwen's ( 2006) multimodal discourse analysis. The posts which were classified under four semantic fields namely business innovation and profit-oriented, law abiding, poverty striking and satirical posts have various visual-pragmatic strategies such as creativity, obedience, complacency, begging and ridicule. The use of pictures and texts in Facebook to tell stories about Nigerians' reaction towards Corona virus pandemic is a demonstration of ethical responsibility that has great implications for public peace especially in an African country like Nigeria with pandemic concerns.