Gst201 Nigerian Peoples and Culture
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Feed the Future Nigeria Agricultural Extension & Advisory Services
Nigeria Agricultural Extension and Advisory Services Conflict Assessment FEED THE FUTURE NIGERIA AGRICULTURAL EXTENSION AND ADVISORY SERVICES ACTIVITY Conflict Assessment July 2020 Submission Date: July 8, 2020 Contract Number: 72062020C00001 Activity Start Date and End Date: May 25, 2020 to May 24, 2025 COR Name: Charles Iyangbe Submitted by: Jennifer Snow, Associate Director, Agriculture, Resilience, & Water Winrock International 2101 Riverfront Drive, Little Rock, AR 72202 Tel: +1 501-280-3073 Email: [email protected] This document was produced for review by the United States Agency for International Development Nigeria (USAID/Nigeria). 1 Nigeria Agricultural Extension and Advisory Services Conflict Assessment 2 Nigeria Agricultural Extension and Advisory Services Conflict Assessment Table of Contents Acronyms ...................................................................................................................................................... 4 1. Introduction/Executive Summary ......................................................................................................... 5 2. Objective and Methodology ................................................................................................................. 5 Objective ................................................................................................................................................... 5 Methodology ............................................................................................................................................ -
1 CHAPTER ONE GENERAL INTRODUCTION 1.0 Background To
CHAPTER ONE GENERAL INTRODUCTION 1.0 Background to the Study Acts of conflict and violence occur daily in different parts of the world. This is due to a variety of motives, which include political fanaticism, ethnic hatred, religious extremism and ideological differences. Conflict is perennial and an ingredient towards the actualization of individual and group interests. According to S.A. Ayinla, it is a natural announcement of an impending re-classification of a society with changed characteristics and goals and with new circumstances of survival and continuity1. Conflict is a universal human experience. Its origin and nature are best explained within the framework of human nature and environment in which man lives2.Conflicts and violence are common factors in both secular and sacred institutions. In spite of the fact that the church is believed to be a holy institution ordained by God, she has never at any time outgrown conflicts and violence. This is due to the fact that, the affairs of the church are administered by human beings who are not always perfect or faultless. By 1975, the Warri Diocese, Anglican Communion, had not existed as a corporate Christian entity. The year _____________________________________________________________________________________________ 1S.A Ayinla (ed.) Issues in Political Violence in Nigeria, llorin: Hamson Printers, 2005, p.19. 2O.I. Albert, Tinu Awe et al (eds) Informal Channels for Conflict Resolution in Ibadan, Nigeria. Ibadan Inter Printer 1992 p.2 1 witnessed real grassroots mobilization for its creation3. But by the year 2000, the Diocese had existed for over twenty years and had given birth to two other Dioceses, viz; Ughelli and Oleh (Isoko) Dioceses. -
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. -
A Theological Appraisal of Marriage in Tiv Culture
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Fall 12-20-2019 A Theological Appraisal of Marriage in Tiv Culture Emmanuel Ahua Duquesne University Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Ahua, E. (2019). A Theological Appraisal of Marriage in Tiv Culture (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/1833 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. A THEOLOGICAL APPRAISAL OF MARRIAGE IN TIV CULTURE A Dissertation Submitted to the McAnulty Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Emmanuel Ahua December 2019 Copyright by Emmanuel Ahua 2019 A THEOLOGICAL APPRAISAL OF MARRIAGE IN TIV CULTURE By Emmanuel Ahua Approved April 5, 2019 ________________________________ ________________________________ Prof. Elochukwu Uzukwu, Ph.D. Dr. James Chukwuma Okoye, D.Phil. Professor of Theology Professor of Old Testament Studies Department of Theology Director, Center for Spiritan Studies (First Reader) (Second Reader) ________________________________ ________________________________ Prof. George Worgul, Ph.D. Dr. Marinus Iwuchukwu, Ph.D. Department of Theology Chair, Department of Theology Dissertation Director Associate Professor of Theology ________________________________ Dr. Kristine L. Blair, Ph.D. Dean, McAnulty Graduate School of Liberal Arts Dean. iii ABSTRACT A THEOLOGICAL APPRAISAL OF MARRIAGE IN TIV CULTURE By Ahua Emmanuel December 2019 Dissertation supervised by Dr. George Worgul, Ph.D. Marriage is humanity’s essential characteristic. It is the essential union between male and female geared towards raising and sustaining rational family life in society. -
Anthropometric Study of Ischiopubic Index of the Isoko and Benin in Nigeria L
October 2014 EAST AFRICAN MEDICAL JOURNAL 375 East African Medical Journal Vol. 91 No. 10 October 2014 ANTHROPOMETRIC STUDY OF ISCHIOPUBIC INDEX OF THE ISOKO AND BENIN IN NIGERIA L. E. Chris-Ozoko, O.A Ebeye and T .P.Ufuoma, Department of Human Anatomy, Faculty of Basic Medical Science, College of Health Science of Delta State University, Abraka Request for reprints to: Lilian Ebele Chris-Ozoko, Senior Lecturer, Department of Anatomy Faculty of basic Medical Sciences, Delta state University, Abraka. ANTHROPOMETRIC STUDY OF ISCHIOPUBIC INDEX OF THE ISOKO AND BENIN IN NIGERIA L. E. CHRIS-OZOKO, O.A EBEYE and T .P.UFUOMA ABSTRACT Background : The ischiopubic index is calculated by dividing the pubic length by the ischial length and multiplying by 100. It has been said to be one of the parameters affecting the pelvic inlet and this is of interest to obstetricians and anatomic anthropologists. Objectives : To determine and compare the pubic length, ischial length and ischiopubic index among the males and females of Isoko and Bini ethnic groups of Nigeria. Design : A retrospective cross sectional study. Setting: University of Benin teaching hospital (UBTH), Irrua Specialist teaching hospital (ISTH) and Eku Baptist Hospital. Subjects: Four hundred antero-posterior radiographs ; two hundred for the Isoko (males 105 and females 95) and two hundred also for the Bini (males 110 and females 90) adult pelvis in the age range of 18 – 65 years were evaluated. Results : Pubic length, ischial length, and ischiopubic index were measured. The mean pubic length, mean ischial length and mean ischiopubic index of Isoko males are respectively (mm) 78.42±3.40,69.41±5.10, 75.2-97.5, 87.52 ±1.30. -
The Case Study of Violent Conflict in Taraba State (2013 - 2015)
Violent Conflict in Divided Societies The Case Study of Violent Conflict in Taraba State (2013 - 2015) Nigeria Conflict Security Analysis Network (NCSAN) World Watch Research November, 2015 [email protected] www.theanalytical.org 1 Violent Conflict in Divided Societies The Case Study of Violent Conflict in Taraba State (2013 - 2015) Taraba State, Nigeria. Source: NCSAN. The Deeper Reality of the Violent Conflict in Taraba State and the Plight of Christians Nigeria Conflict and Security Analysis Network (NCSAN) Working Paper No. 2, Abuja, Nigeria November, 2015 Authors: Abdulbarkindo Adamu and Alupse Ben Commissioned by World Watch Research, Open Doors International, Netherlands No copyright - This work is the property of World Watch Research (WWR), the research department of Open Doors International. This work may be freely used, and spread, but with acknowledgement of WWR. 2 Acknowledgements The authors acknowledge with gratitude all that granted NCSAN interviews or presented documented evidence on the ongoing killing of Christians in Taraba State. We thank the Catholic Secretariat, Catholic Diocese of Jalingo for their assistance in many respects. We also thank the Chairman of the Muslim Council, Taraba State, for accepting to be interviewed during the process of data collection for this project. We also extend thanks to NKST pastors as well as to pastors of CRCN in Wukari and Ibi axis of Taraba State. Disclaimers Hausa-Fulani Muslim herdsmen: Throughout this paper, the phrase Hausa-Fulani Muslim herdsmen is used to designate those responsible for the attacks against indigenous Christian communities in Taraba State. However, the study is fully aware that in most reports across northern Nigeria, the term Fulani herdsmen is also in use. -
Options for a National Culture Symbol of Cameroon: Can the Bamenda Grassfields Traditional Dress Fit?
EAS Journal of Humanities and Cultural Studies Abbreviated Key Title: EAS J Humanit Cult Stud ISSN: 2663-0958 (Print) & ISSN: 2663-6743 (Online) Published By East African Scholars Publisher, Kenya Volume-2 | Issue-1| Jan-Feb-2020 | DOI: 10.36349/easjhcs.2020.v02i01.003 Research Article Options for a National Culture Symbol of Cameroon: Can the Bamenda Grassfields Traditional Dress Fit? Venantius Kum NGWOH Ph.D* Department of History Faculty of Arts University of Buea, Cameroon Abstract: The national symbols of Cameroon like flag, anthem, coat of arms and seal do not Article History in any way reveal her cultural background because of the political inclination of these signs. Received: 14.01.2020 In global sporting events and gatherings like World Cup and international conferences Accepted: 28.12.2020 respectively, participants who appear in traditional costume usually easily reveal their Published: 17.02.2020 nationalities. The Ghanaian Kente, Kenyan Kitenge, Nigerian Yoruba outfit, Moroccan Journal homepage: Djellaba or Indian Dhoti serve as national cultural insignia of their respective countries. The https://www.easpublisher.com/easjhcs reason why Cameroon is referred in tourist circles as a cultural mosaic is that she harbours numerous strands of culture including indigenous, Gaullist or Francophone and Anglo- Quick Response Code Saxon or Anglophone. Although aspects of indigenous culture, which have been grouped into four spheres, namely Fang-Beti, Grassfields, Sawa and Sudano-Sahelian, are dotted all over the country in multiple ways, Cameroon cannot still boast of a national culture emblem. The purpose of this article is to define the major components of a Cameroonian national culture and further identify which of them can be used as an acceptable domestic cultural device. -
Igala People
Igala people The Brazilian-designed Volkswagen Brasilia was sold in Nigeria as the Igala. The name of the car was derived from the Yoruba word for antelope "ìgalà" and has no connection with the Igala ethnic group. Igala are an ethnic group of Nigeria. Igala practice a number of different religions, including animism, Christianity, and Islam. The home of the Igala people is situated east of the river Niger and Benue confluence and astride the Niger in Lokoja, Kogi state of Nigeria. The area is approximately between latitude 6°30 and 8°40 north and longitude 6°30 and 7°40 east and covers an area of about 13,665 square kilometers (Oguagha P.A 1981) The Igala population is estimated at two million, they can also be found in Delta, Anambra and Edo States of Nigeria. The Igala language is closely related to the Yoruba and Itsekiri languages. In Igala tradition, infants from some parts of the kingdom, like Ankpa receive three deep horizontal cuts on each side of the face, slightly above the corners of their mouths, as a way of identifying each other. However, this practice is becoming less common. The Igalas are ruled by a father figure called the Attah. The word Attah means 'Father' and the full title of the ruler is 'Attah Igala', meaning, the Father of Igalas (the Igala word for King is Onu). Among the most revered Attahs of the Igala kingdom are Attah Ayegba Oma Idoko and Atta Ameh Oboni. According to oral tradition, Attah Ayegba Oma Idoko offered his most beloved daughter, Inikpi to ensure that the Igalas win a war of liberation from the Jukuns' dominance. -
On the Economic Origins of Constraints on Women's Sexuality
On the Economic Origins of Constraints on Women’s Sexuality Anke Becker* November 5, 2018 Abstract This paper studies the economic origins of customs aimed at constraining female sexuality, such as a particularly invasive form of female genital cutting, restrictions on women’s mobility, and norms about female sexual behavior. The analysis tests the anthropological theory that a particular form of pre-industrial economic pro- duction – subsisting on pastoralism – favored the adoption of such customs. Pas- toralism was characterized by heightened paternity uncertainty due to frequent and often extended periods of male absence from the settlement, implying larger payoffs to imposing constraints on women’s sexuality. Using within-country vari- ation across 500,000 women in 34 countries, the paper shows that women from historically more pastoral societies (i) are significantly more likely to have under- gone infibulation, the most invasive form of female genital cutting; (ii) are more restricted in their mobility, and hold more tolerant views towards domestic vio- lence as a sanctioning device for ignoring such constraints; and (iii) adhere to more restrictive norms about virginity and promiscuity. Instrumental variable es- timations that make use of the ecological determinants of pastoralism support a causal interpretation of the results. The paper further shows that the mechanism behind these patterns is indeed male absenteeism, rather than male dominance per se. JEL classification: I15, N30, Z13 Keywords: Infibulation; female sexuality; paternity uncertainty; cultural persistence. *Harvard University, Department of Economics and Department of Human Evolutionary Biology; [email protected]. 1 Introduction Customs, norms, and attitudes regarding the appropriate behavior and role of women in soci- ety vary widely across societies and individuals. -
The Demobilization of the Ogoni Protest Campaign in the Niger Delta Tijen Demirel-Pegg Scott Pe
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by IUPUIScholarWorks Razed, repressed and bought off: The demobilization of the Ogoni protest campaign in the Niger Delta Tijen Demirel-Pegg Scott Pegg Indiana University-Purdue University Indianapolis Abstract: This study examines the demobilization of the Ogoni protest campaign in the oil producing Niger Delta region of Nigeria in the mid-1990s. The contentious politics literature suggest that protest campaigns demobilize as a consequence of the polarization between radical and moderate protesters. In this study, we offer a different causal mechanism and argue that protest campaigns can demobilize before such indiscriminate repression. Moreover, states can prevent the subsequent radicalization of a protest campaign followed by harsh repression by coopting the radicals and the remaining moderate elites while continuing to use repression to prevent collective action. Our conclusion assesses how relations between extractive industry firms and their local host communities have or have not changed in the twenty years since the hanging of Ken Saro-Wiwa in 1995. Published in Extractive Industries and Society This is the authors’ manuscript of the article published in final edited form at: Demirel-Pegg, Tijen, and Scott Pegg (2015), “Razed, Repressed, and Bought Off: The Demobilization of the Ogoni Protest Campaign in the Niger Delta,” in Extractive Industries and Society, Vol.2, pp. 654-663. http://www.sciencedirect.com/science/article/pii/S2214790X15001343 Introduction On January 4, 1993, around 300,000 Ogoni people in Rivers State, Nigeria peacefully protested against the environmental devastation of their land caused by the Shell Petroleum Development Company of Nigeria (SPDC), the Nigerian subsidiary of Royal Dutch/Shell (hereafter, Shell). -
Oral Literature Genres of the Nupe of Central Nigeria
Oral literature genres of the Nupe of Central Nigeria [DRAFT CIRCULATED FOR COMMENT] Roger Blench Kay Williamson Educational Foundation 8, Guest Road Cambridge CB1 2AL United Kingdom Voice/Ans 0044-(0)1223-560687 Mobile worldwide (00-44)-(0)7967-696804 E-mail [email protected] http://www.rogerblench.info/RBOP.htm This printout: July 16, 2010 Roger Blench Nupe oral literature genres Circulated for comment TABLE OF CONTENTS 1. INTRODUCTION: BACKGROUND TO NIGERIA.............................................................................. 1 2. THE NUPE PEOPLE ................................................................................................................................. 2 3. THE NUPE LANGUAGE .......................................................................................................................... 3 4. WRITTEN FORMS OF NUPE LITERATURE GENRES..................................................................... 5 4.1 Arabic script literature..........................................................................................................................................5 4.2 Roman script literature .........................................................................................................................................6 5. NUPE ORAL LITERATURE GENRES................................................................................................... 8 5.1 General....................................................................................................................................................................8 -
The Changing Roles of Traditional Institutions in Igala Land During the Colonial Period
POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng The Changing Roles of Traditional Institutions in Igala Land during the Colonial Period Abdullahi, Musa Yusuf, Ph.D Federal University Lokoja, Kogi State and Achoba Fidelis Ph.D Abstract In almost every society, people were governed through an institution adopted and acceptable to all. Such institutions gained legitimacies through royalty. Traditional institutions were and remained the only legitimate authority in most societies of Nigeria. They were revered, respected and obeyed by all. In some societies they held the power of life and death over their subjects and their courts remained the highest court in the land. In reciprocity, the traditional authorities provided the needed security and protection to the peoples. However, this old tradition of kingship faced enormous challenges arising from the growing influence of modern technology which propelled the move for contacts between the indigenous peoples in Nigeria and those branded as “super human”- the Whites. The emergence of the White Colonialist beginning from the 19th Century had ushered in a change that shook the foundation of Royal or Traditional institutions in Nigeria. This paper looks at the historical narratives of interactions between the indigenous peoples and the alien Colonialist that shook the foundation of traditional institutions among the Igala people of Central Nigeriaand sustained even by the post- colonial successive administrations in Nigeria. Introduction Traditional institutions are an aged long institution cherished, respected and carriedwith a sense of responsibilities and royal patronage. In most settlements Africa either at a micro or macro level, people findit a sense of duty to rally round someone who stands for them, be their mouthpiece and possibly defend them as the case may be.