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Widowhood in Esanland
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 25, Issue 5, Series. 1 (May. 2020) 06-17 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Widowhood in Esanland Thomas Oseyi Ebhomienlen Corresponding Author: Thomas Oseyi Ebhomienlen ABSTRACT Biblical accounts reveal that the office of the Deacon was created for the purpose of handling the benevolence ministry in the New Testament Church (Acts 6:1 - 3). By benevolent ministry we mean a deliberate action geared towards a generous care for the widow within a giving community. This office, over time, changed to “serving table” which in the present day Church has assumed diverse nomenclature: Mass, Thanksgiving, Eucharist, Fellowship Meal and Holy Communion, to mention a few. Today, the act of deliberate generous cares for the widow within the Church, particularly the Anglican Communion in Esanland, has been said to be of low priority, far from the New Testament‟s level. This study articulates the benevolent ministry of deliberate love and care for widows by Jesus Christ and his early apostles. This was aimed at re-enacting the New Testament model of pastoral love and care. The research examined the plight of widows among the people of Esan. Particular attention was given to Ihumudumu and Ujoelen –Ekpoma, both in Esan West Local Government Area; Uromi in Esan-North-East; Ubiaja in Esan South East and Amahor in Igueben Local Government Areas, all in Edo State. Historical, phenomenological and descriptive methods were adopted for this study. Two hundred respondents were randomly selected within the Local Government Areas in Esanland. -
Domain Without Subjects Traditional Rulers in Post-Colonial Africa
Taiwan Journal of Democracy, Volume 13, No. 2: 31-54 Domain without Subjects Traditional Rulers in Post-Colonial Africa Oscar Edoror Ubhenin Abstract The domain of traditional rulers in pre-colonial Africa was the state, defined by either centralization or fragmentation. The course of traditional rulers in Africa was altered by colonialism, thereby shifting their prerogative to the nonstate domain. Their return in post-colonial Africa has coincided with their quest for constitutional “space of power.” In effect, traditional rulers are excluded from modern state governance and economic development. They have remained without subjects in post-colonial Africa. Thus, the fundamental question: How and why did traditional rulers in post-colonial Africa lose their grip over their subjects? In explaining the loss of traditional rulers’ grip over subjects in their domains, this essay refers to oral tradition and published literature, including official government documents. Empirical evidence is drawn from Nigeria and other parts of Africa. Keywords: African politics, chiefs and kings, post-colonialism, traditional domain. During the era of pre-colonialism, African chiefs and kings (also called traditional rulers) operated in the domain of the state, characterized by either centralization or fragmentation. This characterization refers to the variations in political cum administrative institutions along the lines of several hundred ethnic groups that populated Africa. “Centralized” or “fragmented” ethnic groups were based on the number of levels of jurisdiction that transcended the local community, “where more jurisdictional levels correspond[ed] to more centralized groups.”1 Traditional rulers in Africa had mechanisms for formulating public policies and engaging public officers who assisted them in development and delivering relevant services to their subjects. -
Succession Under Esan Customary Law in Nigeria: Grounds for Disinheriting an Heir from Inheriting His Deceased Father’S Estate Under Esan Customary Law
www.ijird.com August, 2018 Vol 7 Issue 8 ISSN 2278 – 0211 (Online) Succession Under Esan Customary Law in Nigeria: Grounds for Disinheriting an Heir from Inheriting His Deceased Father’s Estate under Esan Customary Law Paul Okhaide Itua Senior Lecturer, Department of Commercial and Industrial Law, Ambrose Alli University, Nigeria Abstract: In Nigeria, there are three main ethnic / tribal groups; these are Hausa - Fulani, Igbo and Yoruba. Apart from these major ethnic groups, there are about 371 (three hundred and seventy-one) other ethnic groups with diverse languages and phonological structures, which are some time noticeable even within the same socio cultural setting. Majority of these ethnic groups share a lot of historical and deep cultural relationship between them as evidence mostly in the application of customary law that regulate their private life on one hand and the relationship that exist between them on the other hand. Apart from these rules of customary law, the common law and statutory law equally plays a major role in the regulation of these relationships. Some time these rules of customary law are subjected to certain test as prescribed by the common law and the statute in other to determine their validity and applicability. These regulatory mechanisms, also apply to the people that constitute Esan ethnic group. They presently occupy Edo Central Senatorial District consisting of five local government areas in Edo State of Nigeria. Historically they share cultural relationship with the Edos in the area of customary law, however with some noticeable differences in its application in certain areas. One of such area is succession. -
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Page 1 of 156 Page 2 of 156 Page 3 of 156 Page 4 of 156 Page 5 of 156 Page 6 of 156 Page 7 of 156 TABLE OF CONTENTS NBA PRAYER 2 PRESIDENT 3 GENERAL SECRETARY 4 EXECUTIVES 5 NEC NOTICE 7 MINUTES OF DECEMBER NEC MEETING 8 5TH DECEMBER, 2019 PRESIDENT SPEEECH FINANCIAL REPORT 39 2019 (10%) BAR PRACTICE FEE REMITTANCE 64 TO NBA BRANCHES NBA 2019 AGC; PRESIDENT’S EXPLANATORY NOTE 69 NBA AGC 2019 FINANCIAL REPORT 71 NBA COMMITTEE REPORTS I. WOMEN’S FORUM 83 II. TECHNICAL COMMITTEE ON 100 CONFERENCE PLANNING III. SECTION ON PUBLIC INTEREST AND 139 DEVELOPMENT LAW REPORT IV. SECTION ON BUSSINESS LAW REPORT 141 V. SECTIONON ON LEGAL PRACTICE REPORT 147 VI. YOUNG LAWYERS’ FORUM 149 VII. LETTER OF COMMENDATION TO NBA BAR SERVICES DEPARTMENT Page 8 of 156 MINUTES OF THE NATIONAL EXECUTIVE COMMITTEE (NEC) MEETING OF THENIGERIAN BAR ASSOCIATION, HELD ON 5THDECEMBER, 2019 AT THE AUDITORIUM, NBA HOUSE NATIONAL SECRETARIAT ABUJA. 1.0. MEMBERS PRESENT: NATIONAL OFFICERS 1. PAUL USORO, SAN PRESIDENT 2. JONATHAN GUNU TAIDI, ESQ GENERAL SECRETARY 3. STANLEY CHIDOZIE IMO, ESQ 1ST VICE PRESIDENT 4. THEOPHILUS TERHILE IGBA , ESQ 3RD VICE PRESIDENT 5. BANKE OLAGBEGI-OLOBA, ESQ TREASURER 6. NNAMDI INNOCENT EZE, ESQ LEGAL ADVISER 7. JOSHUA ENEMALI USMAN, ESQ WELFARE SECRETARY 8. ELIAS EMEKA ANOSIKE, ESQ FINANCIAL SECRETARY 9. OLUKUNLE EDUN, ESQ PUBLICITY SECRETARY 10. EWENODE WILLIAM ONORIODE, ESQ 1ST ASST. SECRETARY 11. CHINYERE OBASI, ESQ 2ND ASST. SECRETARY 12. IRENE INIOBONG PEPPLE, ESQ ASST. FIN. SECRETARY 13. AKOREDE HABEEB LAWAL, ESQ ASST. PUB. -
Generation Faith Faith, Far Away Ryan Mcevoy 20 39 the Word Serving God John W
OF MANY THINGS can virtually guarantee you that she is somehow less Catholic than I am 106 West 56th Street New York, NY 10019-3803 if you attend Mass on Sunday by virtue of that simple fact. I certainly Ph: (212) 581-4640; Fax: (212) 399-3596 morning in any parish in the United wouldn’t tell them to leave, nor would I Subscriptions: (800) 627-9533 I www.americamedia.org protest their arrival at the front door of States, you will find yourself sitting facebook.com/americamag in a pew near someone who disagrees the church. twitter.com/americamag with you about what the public policy Yet this is precisely what happened PRESIDENT AND EDITOR IN CHIEF should be on abortion. Or same-sex recently to Tim Kaine. The Democratic Matt Malone, S.J. marriage. Or the death penalty. While vice-presidential nominee was met by a EXECUTIVE EDITORS the teaching of the church on the small group of protestors at the parish Robert C. Collins, S.J., Maurice Timothy Reidy MANAGING EDITOR Kerry Weber moral dimensions of these issues is church in Richmond, Va., where he has LITERARY EDITOR Raymond A. Schroth, S.J. clear and consistent, there is today, attended Mass for 30 years. According SENIOR EDITOR AND CHIEF CORRESPONDENT as there has always been, a spirited to WTVR-TV, “the demonstrators Kevin Clarke EDITOR AT LARGE James Martin, S.J. debate about how to apply those moral claim the Virginia senator’s voting record CREATIVE DIRECTOR Shawn Tripoli principles in the public realm, one that contradicts the Catholic faith on issues EXECUTIVE EDITOR, AMERICA FIlmS is democratic, diverse and nonsectarian. -
International Marian Association Letter to Cardinal Mueller
International Marian Association Letter to Cardinal Mueller 31 May 2017 Eminence, Gerhard Cardinal Müller Prefect, Congregation for the Doctrine on Faith Piazza del S. Uffizio, 11 00193 Roma, Italy Your Eminence: We, Executive Members of the International Marian Association, which consti- tutes over 100 theologians, cardinals, bishops, clergy, religious and lay leaders from 5 continents, wish to, first of all, thank you for the many excellent and courageous articulations and defenses of our holy Catholic Faith, as contained in your recently released, The Cardinal Müller Report. At the same time, we are obliged to express to you our grave concern regarding your comment from the text when you state: “(for example, the Church … does not call her [Mary] “co-redeemer,” because the only Redeemer is Christ, and she herself has been redeemed sublimiore modo, as Lumen Gentium [n. 53] says, and serves this redemption wrought exclusively by Christ… (p. 133). You unfortunately refer to this term as an example of false exaggeration: “falsely exaggerating per excessum, attributing to the Virgin what is not attributable to her” (Ibid.). Your Eminence, in making this statement, albeit as a private theologian since a public interview carries no authoritative or magisterial status, you have publicly stated: 1) a theologically and historically erroneous position, since the Church undeni- ably has and does call Mary a co-redeemer; and 2) a position which, in itself, materially dissents from the repeated and authoritative teachings of the Papal Magisterium, the historical teachings from your own Congregation for the Doctrine of Faith (Holy Office)and other Vatican Congregations; the pre- and post-conciliar teachings of the Magisterium as expressed through numerous cardinals, bishops and national episcopal conferences; teachings of the broader Church, inclusive of multiple can- onized saints and blessed who all do, in fact, assent to and theologically expand upon the authentic Magisterial teachings of the Church concerning Mary as a co- redeemer. -
The Role of Traditional Rulers in Curbing Electoral Violence in Nigeria
THE ROLE OF TRADITIONAL RULERS IN CURBING ELECTORAL VIOLENCE IN NIGERIA By . 1Enaruna Edosa, Ph.D and 2Frederick Imuebe Braimah, M.Sc. 1lnstitute of Public Administration and Extension Services, University of Benin, Ekehuan Campus, Benin City, Edo State, Nigeria 2Department of Political Science, Delta State University, Abraka, Delta State, igeria ABSTRACT The Nigerian state since independence has been bedeviled by electoral violence. The use of security forces and advocacy in the media by government and its agencies, and other measures have so far failed in stemming electoral violence in the country. This study therefore attempts to situate the role oftraditional rulers in curbing electoral violence in the country. Using the structural functionalism theoretical framework and relying on personal observation as a primary source of data as well as secondary sources of data, the study found out that the major causes of electoral violence in the country are a consequence of the failure of contemporary security measures, media advocacy and also lack of mentoring of its citizens by relevant institutions and government's present methods. The study recommends that giving traditional rulers and their institutions this role of mentoring their subjects on the dangers of electoral violence, and also establishing an 'indirect homeland security system' will assist in curbing electoral violence in the counhy. It also recommends that traditional rulers should withdraw and refuse honours to people who indulge in electoral violence as well as call to order perpetrators and sponsors ofelectoral violence. Keywords: Traditional Rulers and Institutions, Elections, Electoral Violence, Nigeria. Introduction Elections in the Nigerian state from 1951 till date have been replete with electoral violence. -
President Buhari Said: “A Ahead of the Meeting of African Nation
Mali: Buhari Pleads for Peace As Jonathan Submits Shuttle Report Deji Elumoye in Abuja receiving his predecessor, thus truncating the country’s Jonathan briefed the of the regional leaders was their captors. former President Goodluck transition process. The two President on the current necessary to urgently find Jonathan travelled to President Muhammadu Buhari Jonathan, who currently leaders were also detained situation in Mali after meeting an acceptable solution to the Bamako last Tuesday where yesterday urged disputing serves as Special Envoy and by the junta. with the key political actors, current impasse in that West he met with the military parties in the ongoing political ECOWAS mediator to Mali. President Buhari said: “A ahead of the meeting of African nation. leaders and other stakeholders crisis in Mali to settle their A military junta, led by situation where most parts of ECOWAS leaders under the Mediation efforts by the following the sudden turn of differences for the peace and Col. Assimi Goita sacked the country are in the hands of Chairmanship of President former Nigerian President events in the transition process. unity of the country. Mali’s Interim President, Bah insurgents calls for a consensus Nana Akufo-Addo of the led to the release of the Jonathan’s statement reads He made this call at the Ndaw and Prime Minister, and restoration of peace, not a Republic of Ghana. interim President and Prime Presidential Villa, Abuja, while Moctar Ouane, last Monday, further escalation of the crisis.” Jonathan said the meeting Minister from detention by Continued on page 5 EFCC Estimates Value of Diezani’s Jewelry at N14.4 billion… Page 5 Saturday 29 May, 2021 Vol 26. -
117 Kardynałów Elektorów
Kardynałowie mog ący bra ć udział w konklawe w roku 2013 Kardynał Kraj 1. Santos Abril y Castelló Hiszpania 2. Geraldo Majella Agnelo Brazylia 3. George Alencherry Indie 4. Angelo Amato Włochy 5. Carlos Amigo Vallejo Hiszpania 6. Ennio Antonelli Włochy 7. Audrys Juozas Ba čkis Litwa 8. Angelo Bagnasco Włochy 9. Philippe Barbarin Francja 10. Jorge Mario Bergoglio Argentyna 11. Giuseppe Bertello Włochy 12. Tarcisio Bertone Włochy 13. Giuseppe Betori Włochy 14. Josip Bozani ć Chorwacja 15. Seán Brady Irlandia 16. Joao Braz de Aviz Brazylia 17. Raymond Leo Burke Stany Zjednoczone 18. Carlo Caffarra Włochy 19. Domenico Calcagno Włochy 20. Antonio Canizares Llovera Hiszpania 21. Juan Luis Cipriani Thorne Peru 22. Francesco Coccopalmerio Włochy 23. Thomas Christopher Collins Kanada 24. Angelo Comastri Włochy 25. Paul Josef Cordes Niemcy 26. José da Cruz Policarpo Portugalia 27. Raymundo Damasceno Assis Brazylia Kardynał Kraj 28. Godfried Danneels Belgia 29. Julius Riyadi Darmaatmadja Indonezja 30. Velasio De Paolis Włochy 31. Daniel DiNardo Stany Zjednoczone 32. Ivan Dias Indie 33. Timothy Dolan, Stany Zjednoczone 34. Dominik Duka Czechy 35. Stanisław Dziwisz Polska 36. Willem Jacobus Eijk Holandia 37. Francisco Javier Errázuriz Ossa Chile 38. Péter Erd ő, Węgry 39. Raffaele Farina Włochy 40. Fernando Filoni, Włochy 41. Francis George Stany Zjednoczone 42. Rubén Salazar Gómez Kolumbia 43. Oswald Gracias Indie 44. Zenon Grocholewski Polska 45. James Michael Harvey Stany Zjednoczone 46. John Tong Hon Chiny 47. Cláudio Hummes Brazylia 48. Walter Kasper Niemcy 49. Kurt Koch Szwajcaria 50. Giovanni Lajolo Włochy 51. Karl Lehmann Niemcy 52. William Joseph Levada Stany Zjednoczone 53. Nicolás de Jesús López Rodriguez Dominikana 54. -
1 the Travails of King Okojie and Politics of Centrifugal
THE TRAVAILS OF KING OKOJIE AND POLITICS OF CENTRIFUGAL AND CENTRIPETAL FORCES IN COLONIAL UROMI, ISHAN DIVISION OF BENIN PROVINCE, NIGERIA, 1919-1931 Simon Odion Ehiabhi, Ph.D History and International Studies, Adekunle Ajasin University, Akungba-Akoko, Ondo State, Nigeria [email protected] +2348059226385 and +2348026263585 Abstract There seems to be a general rendition that colonial conquered African kings (Chief) accepted their new status and therefore collaborated with the colonial regime in the governance of African conquered states. Some sampled literature on African resistance and eventual workings of colonial administration gives such impression of a docile and incapable chieftaincy that served the colonial authorities without any visible form of protest and resistance. This impression may not be correct as there are evidences to suggest that the African chieftaincy was not as submissive to colonial rule as observed in the case of king Okojie of Uromi, Nigeria who was exiled from his community by the British colonial authorities between 1919 and 1931. The circumstances of Okojie’s deportation and continued colonial policies to keep him outside Uromi created two opposing forces; the centrifugal forces, which represent colonial collaborators while the centripetal forces where those who resisted colonial policies as they concerned the deported Okojie. The research adopted a content analysis approach of colonial archival documents, oral interview and other related literature to interrogate the nature of king Okojie’s resistance to colonial rule in Uromi. The findings reveal that though, Okojie’s circumstances of birth might have influenced his harsh style of governance in the colonial created Native Authority, a fact which was used as an excuse by the British colonial authorities to depose him, however, the actual rationale for his banishment from his land of birth was because of his continued resistance to colonial rule in form of civil disobedience. -
The Search for Hygienic Water in Uromi District: the Colonial Attempt
The Search for Hygienic Water in Uromi District: The Colonial Attempt *Erhagbe, E.O. & *Ehiabhi, O. S. Email: [email protected] & [email protected] *Erhagbe, E.O., is an Associate Professor in the Department of History and International Studies, University of Benin, Benin City, Nigeria. *Ehiabhi, O. S., is a Lecturer I in the Department of History and International Studies, Adekunle Ajasin University, Akungba-Akoko, Ondo State, Nigeria Abstract Access to hygienic water is becoming difficult by the day, especially in developing economies. The people of Uromi in the Esan or Ishan region of Nigeria find it challenging to access drinkable water even in the 21st century. The problem of water has been an issue in Uromi since the pre-colonial era. Before the imposition of British colonial rule in Nigeria, the Uromi people resulted to digging pits to trap running rain water as their main source of water, which of course was unhygienic. Colonial documents obtained from the National Archives Ibadan, Nigeria were analysed and the findings reveals the spirited efforts made by the colonial regime to provide accessible and hygienic water for the people of Uromi. However, the colonial attempt was not very successful because of the Uromi topography, but that attempt improved the quality of water available to the people. Introduction Water is a natural essential commodity that has no substitute and where there is scarcity of it, there are bounds to be crisis of water borne diseases, as every source of water, whether hygienic or not will serve as possible respite. The Uromi situation was pathetic as the people had to develop a system of digging pits to trap and preserve running rain water for use especially in the dry season. -
Colonial Uromi: the Native Court and the Commercialization of Indigenous Marriage Practices in Historical Perspective
European Scientific Journal May edition vol. 8, No.11 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 COLONIAL UROMI: THE NATIVE COURT AND THE COMMERCIALIZATION OF INDIGENOUS MARRIAGE PRACTICES IN HISTORICAL PERSPECTIVE Erhagbe, Eddy O. Associate Professor in the Department of History and International Studies, University of Benin, Benin City, Nigeria Ehiabhi, O. Simon. Lecturer in the Department of History and International Studies, Adekunle Ajasin University, Akungba-Akoko, Ondo State, Nigeria Abstract The colonial Native Court, as an agency for social transformation, used the instrument of the Ishan Civil Code to commercialize indigenous marriage practices in Uromi. The Code was the official policy of the Native Court to assist members in addressing marriage related conflicts among the indigenes. The implementation of the Code made a big impression on indigenous marriage contract. Cultural taboos associated with the people‟s marriage practices were compromised, thus turning women into „commodities‟ that could be bought and resold. In the final summation, what resulted therefore was that the Code weakened most aspects of Uromi indigenous marriage practices thereby encouraged adultery, divorce and dysfunctional matrimony. 138 European Scientific Journal May edition vol. 8, No.11 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 Keywords: Civil Code, Colonial, Commercial, Marriage, Uromi Introduction The presence of colonial rule and other associated European values in Africa fundamentally set in motion, chain of events that have come to influence most aspects of contemporary African way of life. It is often difficult to posit that there are aspects of African practices that could be said to be wholly African either in composition or celebration.