Search results for: akara

Authors: Ijeoma Chinyere Ukonu, Linda Ojeyokan

Abstract:

This study produced and compared the acceptability of white bean cake (akara) and soy bean cake (akara) through sensory evaluation. Two varieties of beans were used; white (haricot) beans and soy beans; processed in the wet (paste) form and dry (flour) form. They were all used in the production of samples of bean cake (akara) under the same condition. Sensory evaluation was carried out on the products; 100% white beans cake paste was labeled (A1), 50% white bean and 50% soya bean cake paste was (B1), 100% white bean cake flour was (A2); 50% white bean cake flour and 50% soya bean cake flour (B2). A five (5) point hedonic scale rating, very good (5), good (4), fair (3), poor (2) and very poor (1) was administered on the ten panel of judge. 40 questionnaires were administered to the general public to access their knowledge of soya beans akara. Correlation analysis was carried out to determine which product is more acceptable. Table, percentages and mean score were methods employed in analyzing data collected. The analysis revealed that soya bean (akara) is generally acceptable except for sample B1 that was rated poor with 2 points, white beans cake was rated very well with 5 points. It was recommended that the hospitality industry could introduce soya bean cakes in the breakfast menu. Families can also include these products in their breakfast.

Keywords: akara, bean cake, soybean, white bean

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Authors: Samson A. Oyeyinka, Taiwo Tijani, Adewumi T. Oyeyinka, Mutiat A. Balogun, Fausat L. Kolawole, John K. Joseph

Abstract:

Bambara groundnut is an underutilised leguminous crop that has a similar composition to cowpea. Hence, it could be used in making traditional snack usually produced from cowpea paste. In this study, akara egbe, a traditional snack was prepared from Bambara groundnut flour or paste. Cowpea was included as the reference sample. The proximate composition and functional properties of the flours were studies as well as the proximate composition and sensory properties of the resulting akara egbe. Protein and carbohydrate were the main components of Bambara groundnut and cowpea grains. Ash, fat and fiber contents were low. Bambara groundnut flour had higher protein content (23.71%) than cowpea (19.47%). In terms of functional properties, the oil absorption capacity (0.75 g oil/g flour) of Bambara groundnut flour was significantly (p ≤ 0.05) lower than that of the cowpea (0.92 g oil/g flour), whereas, Cowpea flour absorbed more water (1.59 g water/g flour) than Bambara groundnut flour (1.12 g/g). The packed bulk density (0.92 g/mL) of Bambara groundnut was significantly (p ≤ 0.05) higher than cowpea flour (0.82 g/mL). Akara egbe prepared from Bambara groundnut flour showed significantly (p ≤ 0.05) higher protein content (23.41%) than the sample made from Bambara groundnut paste (19.35%). Akara egbe prepared from cowpea paste had higher ratings in aroma, colour, taste, crunchiness and overall acceptability than those made from cowpea flour or Bambara groundnut paste or flour. Bambara groundnut can produce akara egbe with comparable nutritional and sensory properties to that made from cowpea.

Keywords: Bambara groundnut, Cowpea, Snack, Sensory properties

Procedia PDF Downloads 228

Authors: Ifeoluwa Omotehinse Oloruntoba

Abstract:

Through comparative and causal models of translation, this paper examined the translation of ‘bread’ into the Yoruba language in three Yoruba versions of the Bible: Bibeli Yoruba Atoka (YBA), Bibeli Mimo ni Ede Yoruba Oni (BMY) and Bibeli Mimo (BM). In biblical times, bread was a very important delicacy that it was synonymous with food in general and in the Bible, bread sometimes refers to a type of food (a mixture of flour, water, and yeast that is baked) or food in general. However, this is not the case in the Yoruba culture. In fact, some decades ago, bread was not known in Nigeria and had no name in the Yoruba language until the 1900s when it was codified as burẹdi in Yoruba, a term borrowed from English and transliterated. Nevertheless, in Nigeria presently, bread is not a special food and it is not appreciated or consumed like in the West. This makes it difficult to translate bread in the Bible into Yoruba. From an investigation on the translation of this term, it was discovered that bread which has 330 occurrences in the English Bible translation (King James) has few occurrences in the three Yoruba Bible versions. In the first version (YBA) published in the 1880s, where bread is synonymous with food in general, it is mostly translated as oúnjẹ (food) or the verb jẹ (to eat), revealing that something is eaten but not indicating what it is. However, when the bread is a type of food, it is rendered as akara, a special delicacy of the Yoruba people made from beans flour. In the later version (BMY) published in the 1990s, bread as food, in general, is also mainly translated as oúnjẹ or the verb jẹ, but when it is a type of food, it is translated as akara with few occurrences of burẹdi. In the latest edition (BM), bread as food is either rendered as ounje or literally translated as burẹdi. Where it is a type of food in this version, it is mainly rendered as burẹdi with few occurrences of akara, indicating the assimilation of bread into the Yoruba culture. This result, although limited, shows that the Bible was translated into Yoruba to make it accessible to Yoruba speakers in their everyday language, hence the application of both domesticating and foreignising strategies. This research also emphasizes the role of the translator as an intermediary between two cultures.

Keywords: translation, Bible, Yoruba, cultural problems

Procedia PDF Downloads 234