Geotechnical Assessment of Amuzukwu-Ibeku Lateritic Soil and Its Implication for Use As Subgrade Material
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Okonko Cultural Practice, Its Support of Security of Human Lives and Property in Ikwuano
Sociology and Anthropology 7(5): 196-202, 2019 http://www.hrpub.org DOI: 10.13189/sa.2019.070502 Okonko Cultural Practice, Its Support of Security of Human Lives and Property in Ikwuano Ubani Nbili Chiniaobi Methodist Theological Institute, Mission Hill Umuahia, USA Copyright©2019 by authors, all rights reserved. Authors agree that this article remains permanently open access under the terms of the Creative Commons Attribution License 4.0 International License Abstract The paper is meant to bring to our Ikwuano People like all other Igbo and Africans, had their knowledge some of the good cultural practices that helped ethos and world-view fully developed? Their culture which to build Igbo as a people. As a borrowed culture of the now included: their knowledge of the world around them, their Akwa Ibom people, Okonko became a colonial cult which style of governance, moral, education, religious rites, laws, the Igbo man will call “Mbiara Chiwa”. It grew and customized way of doing things, and habits. Everybody became the governing body in all the villages in Ikwuano knew where he was going; the picture of how things were and other villages and towns in Igbo land. Where it was done was already ingrained in their memory. The people’s found, its influence stretched to all aspects of lives of the concept of nature, self, society, religion, ritual, belief, Igbo man including religion, social and political lives. This comfort, were already formed and known by all. To this was achieved through wielding all the titled, wealthy and end, Agha notes that people’s traditional religious beliefs elderly men of the land who asserted their influence on the and ritual practices were based on the idea which explained community though Okonko. -
Historical Dynamics of Ọjị Ezinihitte Cultural Festival in Igboland, Nigeria
67 International Journal of Modern Anthropology Int. J. Mod. Anthrop. 2020. Vol. 2, Issue 13, pp: 67 - 98 DOI: http://dx.doi.org/10.4314/ijma.v2i13.2 Available online at: www.ata.org.tn & https://www.ajol.info/index.php/ijma Research Article Historical dynamics of Ọjị Ezinihitte cultural festival in Igboland, Nigeria Akachi Odoemene Department of History and International Studies, Federal University Otuoke, Bayelsa State, Nigeria E-mail: [email protected] (Received 6 January 2020; Accepted 16 May 2020; Published 6 June 2020) Abstract - Ọjị (kola nut) is indispensable in traditional life of the Igbo of Nigeria. It plays an intrinsic role in almost all segments of the people‟s cultural life. In the Ọjị Ezinihitte festivity the „kola tradition‟ is meaningfully and elaborately celebrated. This article examines the importance of Ọjị within the context of Ezinihitte socio-cultural heritage, and equally accounts for continuity and change within it. An eclectic framework in data collection was utilized for this research. This involved the use of key-informant interviews, direct observation as well as extant textual sources (both published and un-published), including archival documents, for the purposes of the study. In terms of analysis, the study utilized the qualitative analytical approach. This was employed towards ensuring that the three basic purposes of this study – exploration, description and explanation – are well articulated and attained. The paper provided background for a proper understanding of the „sacred origin‟ of the Ọjị festive celebration. Through a vivid account of the festival‟s processes and rituals, it achieved a reconstruction of the festivity‟s origins and evolutionary trajectories and argues the festival as reflecting the people‟s spirit of fraternity and conviviality. -
South – East Zone
South – East Zone Abia State Contact Number/Enquires ‐08036725051 S/N City / Town Street Address 1 Aba Abia State Polytechnic, Aba 2 Aba Aba Main Park (Asa Road) 3 Aba Ogbor Hill (Opobo Junction) 4 Aba Iheoji Market (Ohanku, Aba) 5 Aba Osisioma By Express 6 Aba Eziama Aba North (Pz) 7 Aba 222 Clifford Road (Agm Church) 8 Aba Aba Town Hall, L.G Hqr, Aba South 9 Aba A.G.C. 39 Osusu Rd, Aba North 10 Aba A.G.C. 22 Ikonne Street, Aba North 11 Aba A.G.C. 252 Faulks Road, Aba North 12 Aba A.G.C. 84 Ohanku Road, Aba South 13 Aba A.G.C. Ukaegbu Ogbor Hill, Aba North 14 Aba A.G.C. Ozuitem, Aba South 15 Aba A.G.C. 55 Ogbonna Rd, Aba North 16 Aba Sda, 1 School Rd, Aba South 17 Aba Our Lady Of Rose Cath. Ngwa Rd, Aba South 18 Aba Abia State University Teaching Hospital – Hospital Road, Aba 19 Aba Ama Ogbonna/Osusu, Aba 20 Aba Ahia Ohuru, Aba 21 Aba Abayi Ariaria, Aba 22 Aba Seven ‐ Up Ogbor Hill, Aba 23 Aba Asa Nnetu – Spair Parts Market, Aba 24 Aba Zonal Board/Afor Une, Aba 25 Aba Obohia ‐ Our Lady Of Fatima, Aba 26 Aba Mr Bigs – Factory Road, Aba 27 Aba Ph Rd ‐ Udenwanyi, Aba 28 Aba Tony‐ Mas Becoz Fast Food‐ Umuode By Express, Aba 29 Aba Okpu Umuobo – By Aba Owerri Road, Aba 30 Aba Obikabia Junction – Ogbor Hill, Aba 31 Aba Ihemelandu – Evina, Aba 32 Aba East Street By Azikiwe – New Era Hospital, Aba 33 Aba Owerri – Aba Primary School, Aba 34 Aba Nigeria Breweries – Industrial Road, Aba 35 Aba Orie Ohabiam Market, Aba 36 Aba Jubilee By Asa Road, Aba 37 Aba St. -
Language and Identity: a Case of Igbo Language, Nigeria Igbokwe
LANGUAGE AND IDENTITY: A CASE OF IGBO LANGUAGE, NIGERIA IGBOKWE, BENEDICT NKEMDIRIM DIRECTORATE OF GENERAL STUDIES, FEDERAL UNIVERSITY OF TECHNOLOGY, OWERRI IMO STATE, NIGERIA. E-mail: [email protected] Abstract Language is the most important information and communication characteristics of all the human beings. Language is power as well as a great instrument for cultural preservation. The world community is made up of many languages and each of these languages is being used to identify one speech community or race. Unfortunately, it has been observed that Igbo language is fast deteriorating as a means of communication among the Igbo. The Igbo have embraced foreign languages in place of their mother tongue (Igbo language). This paper is therefore aimed at highlighting the importance of Igbo language as a major form of Igbo identity. This study will immensely benefit students, researchers and Igbo society in general. A framework was formulated to direct research effort on the development and study of Igbo language, the relationship between Igbo language and culture, the importance of Igbo language as a major form of Igbo identity, the place of Igbo language in the minds of the present Igbo and factors militating against the growth of the language and finally recommendations were given. Keywords: Language, Identity, Culture, Communication, Speech Communication Introduction Language is the most important information and communication characteristics of all human beings. Language is power as well as great weapon for cultural preservation. Only humans have spoken and written languages, and language is the key note of culture because without it, culture does not exist. It is the medium of language that conveys the socio-political, economic and religious thoughts from individual to individual, and from generation to generation. -
Imperatives and Significance of Igbo Traditional Practices of Ancient Bende Indigenes of Abia State, South-East, Nigeria
International Journal of Development and Sustainability ISSN: 2186-8662 – www.isdsnet.com/ijds Volume 7 Number 1 (2018): Pages 250-268 ISDS Article ID: IJDS17102402 Imperatives and significance of Igbo traditional practices of ancient Bende indigenes of Abia State, south-east, Nigeria Christian Chima Chukwu 1*, Florence Nneka Chukwu 1, Okeychukwu Anyaoha 2 1 Department of Sociology/Intelligence and Security Studies, Novena University, Ogume, Delta State, Nigeria 2 Department of Sociology, Imo State University, Owerri, Nigeria Abstract The overriding concern of this paper is to highlight that Ọkpukpere-chi has a critical mandate in the affairs of respective Bende communities, and represents a solemn communion with Chineke the supreme power as the creator of everything (visible and invisible) and the source of other deities. How truly involved are the people in the practice of Ọkpukpere-chi? And, to what extent has its practice guarantee social stability within the Bende communities? This study articulates the idea of that Ọkpukpere-chi anchors its existence on only, but one Supreme Being: Chineke (God) and many lower supernatural beings or deities (Arusi).The world view of Ọkpukpere-chi cements relations among the various Bende communities. This assertion is clearly reflected in the way and manner that, Ọkpukpere-chi practice in more ways than one, served as an umbilical cord which connected and coordinated all other facets of life. All activities in the society, whether farming, hunting, marketing, social relations, and even recreation are governed by laws and taboos, and all blend inextricably in a complicated ritual with a view to throwing light on its structure, functions and modus operandi. -
The Spread of Cassava (Manioc) in Igboland, South-East Nigeria: a Reappraisal of the Evidence*
The spread of cassava manioc( ) in Igboland, south-east Nigeria: a reappraisal of the evidence* the spread of cassava by Obi Iwuagwu Abstract That cassava has over the years become the pre-eminent food crop of the Igbo of south-east Nigeria is not in doubt. What is surprising is how this crop, an introduction to the area, now competes with the yam, which according to popular tradition is indigenous. At the same time, the source of cassava and reasons for its adoption by the Igbo both remain subjects of controversy. This work argues that any objective conclusion on the origin and spread of cassava among the Igbo, must take into consideration the period of its introduction, the people’s socio-economic conditions at the time and more importantly, the peculiarities of the crop that made it attractive to the Igbo. Perhaps no other statement illustrates the importance of cassava as a major food crop among the Igbo more than that expressed in the popular Igbo saying: Ji akpu gara ogu gara igwe alaghi ala (‘cassava that came to sustain life and ended up becoming the number one crop’).1 Among the ‘Wawa’ Igbo (Enugu and its environs) cassava is called mbacha agadamgbo, obiara igbo ogu buru isi ya (‘the crop, which came as a hunger buster but eventually out-fought others’). It is important not only for the Igbo, but several other Nigerian communities too, and it is known by different names in the various ethnic groups. Among the Yoruba of the south-west, it is called gbaguda or ege. -
The Land Has Changed: History, Society and Gender in Colonial Eastern Nigeria
University of Calgary PRISM: University of Calgary's Digital Repository University of Calgary Press University of Calgary Press Open Access Books 2010 The land has changed: history, society and gender in colonial Eastern Nigeria Korieh, Chima J. University of Calgary Press Chima J. Korieh. "The land has changed: history, society and gender in colonial Eastern Nigeria". Series: Africa, missing voices series 6, University of Calgary Press, Calgary, Alberta, 2010. http://hdl.handle.net/1880/48254 book http://creativecommons.org/licenses/by-nc-nd/3.0/ Attribution Non-Commercial No Derivatives 3.0 Unported Downloaded from PRISM: https://prism.ucalgary.ca University of Calgary Press www.uofcpress.com THE LAND HAS CHANGED History, Society and Gender in Colonial Eastern Nigeria Chima J. Korieh ISBN 978-1-55238-545-6 THIS BOOK IS AN OPEN ACCESS E-BOOK. It is an electronic version of a book that can be purchased in physical form through any bookseller or on-line retailer, or from our distributors. Please support this open access publication by requesting that your university purchase a print copy of this book, or by purchasing a copy yourself. If you have any questions, please contact us at [email protected] Cover Art: The artwork on the cover of this book is not open access and falls under traditional copyright provisions; it cannot be reproduced in any way without written permission of the artists and their agents. The cover can be displayed as a complete cover image for the purposes of publicizing this work, but the artwork cannot be extracted from the context of the cover of this specific work without breaching the artist’s copyright. -
IGBO in the ECONOMY of NIGERIA (Compilation Fom Various Internet Groups)
IGBO IN THE ECONOMY OF NIGERIA (compilation fom various internet groups) IGBO MADE PRODUCTS - MADE IN ABA- ABIA FAIR (PRIVATE ENTERPRISES EXPANSION) IN IGBOLAND. THIS IS THE WAY TO GO TO EMPOWER THE PEOPLE TO BE INNOVATIVE AND LEAD THE WAY FOR ECONOMIC FREEDOM. THESE TYPES OF EFFORTS SHOULD BE ENCOURAGED IN ALL IGBO STATES, TOWNS AND VILLAGES TO ENCOURAGE THE PEOPLE TO EXPLORE MORE PRIVATE ENTERPRISE AND PRIVATE INNOVATION IN PRODUCTS AND SERVICES. THE PEOPLE SHOULD BE DISCOURAGED FROM THE WELFARE AND SUBSIDY MENTALITY WERE EVERY THING IS GOVERNMENT THIS, GOVERNMENT THAT. WHILE OTHERS ARE DEPENDING ON THE GOVERNMENT FOR EVERY THING. IGBOS ARE MAKING PRIVATE ENTERPRISE THE CENTER PIECE OF THEIR DEVELOPMENT, INNOVATION AND ECONOMIC FREEDOM. GOVERNMENT IN NIGERIA IN ALL LEVELS EITHER FEDERAL, STATE OF OR LOCAL IS SYNONIMOUS WITH DECLINE AND LOOTING AND GOVERNMENT IN NIGERIA IS THE SAME AS CORRUPTION, NEPOTISM ,LAZY, OPPRESSION, DECLIINE, BUREAUCRACY AND LOOTING. IGBOS SHOULD BE ENCOURAGED AT ALL LEVELS TO BELIEVE AND PRACTICE PRIVATE ENTERPRISES. THAT IS WHY IN IGBOLAND TODAY PRIVATE ENTERPRISES HAS EXPLODED IN ONITSHA, NNEWI, ABA, ALAOJI, COAL CAMP, EMENE,OWERRI, UMUAHIA, ENUGU, AWKA, EBONYI RICE AND AGRICULTURAL INDUSTRIAL ESTATES, IGBARIAM, EGBEMA AGRICULTURAL FARMS . ================================================ Made-In-Abia Fair “to expose innovative skills of Abians” By Boniface Okoro, News Express, Umuahia on 20/02/2013 The first Made-In-Abia Exhibition taking place at Ibeku High School, Umuahia, is designed to expose the potentials of indigenous innovators and the natural endowments that abound in the state. The exhibition is also aimed at galvanising Abians to pursue excellence. Permanent Secretary, Government House, Mr. -
Lithofacies, Palynofacies, and Sequence Stratigraphy of Palaeogene Strata in Southeastern Nigeria
Journal of African Earth Sciences 41 (2005) 79–101 www.elsevier.com/locate/jafrearsci Lithofacies, palynofacies, and sequence stratigraphy of Palaeogene strata in Southeastern Nigeria Francisca E. Oboh-Ikuenobe a,*, Chuks G. Obi b, Carlos A. Jaramillo c a Department of Geology and Geophysics, University of Missouri-Rolla, Rolla, MO 65409, USA b Department of Geology, University of Nigeria, Nsukka, Nigeria c Instituto Colombiano del Petroleo, AA 4185, Bucaramanga, Colombia Received 27 April 2004; received in revised form 9 November 2004; accepted 4 February 2005 Abstract Integrated sedimentologic, macrofossil, trace fossil, and palynofacies data from Paleocene-Middle Eocene outcrops document a comprehensive sequence stratigraphy in the Anambra Basin/Afikpo Syncline complex of southeastern Nigeria. Four lithofacies asso- ciations occur: (1) lithofacies association I is characterized by fluvial channel and/or tidally influenced fluvial channel sediments; (2) lithofacies association II (Glossifungites and Skolithos ichnofacies) is estuarine and/or proximal lagoonal in origin; (3) lithofacies association III (Skolithos and Cruziana ichnofacies) is from the distal lagoon to shallow shelf; and (4) shoreface and foreshore sed- iments (Skolithos ichnofacies) comprise lithofacies association IV. Five depositional sequences, one in the Upper Nsukka Formation (Paleocene), two in the Imo Formation (Paleocene), and one each in the Ameki Group and Ogwashi-Asaba Formation (Eocene), are identified. Each sequence is bounded by a type-1 sequence boundary, and contains a basal fluvio-marine portion representing the transgressive systems tract, which is succeeded by shoreface and foreshore deposits of the highstand systems tract. In the study area, the outcropping Ogwashi-Asaba Formation is composed of non-marine/coastal aggradational deposits representing the early trans- gressive systems tract. -
Evaluation of the Anti-Gastric Ulcer Effect of Methanolic Extract of Pennisetum Purpureum (Schumach) in Male Wistar Rats
Int.J.Curr.Microbiol.App.Sci (2015) 4(10): 466-474 ISSN: 2319-7706 Volume 4 Number 10 (2015) pp. 466-474 http://www.ijcmas.com Original Research Article Evaluation of the Anti-Gastric Ulcer Effect of Methanolic Extract of Pennisetum purpureum (Schumach) in Male Wistar Rats Onwuchekwa Chinedu* and Aliyu Buhari Department of Physiology, Faculty of Basic Medical Sciences, College of Health Sciences, Usmanu Danfodiyo University, Sokoto Nigeria *Corresponding author A B S T R A C T The fresh leaf samples of Pennisetum purpureum has been shown to be a potential source of dietary protein and antioxidants. The proximate composition and selected K e y w o r d s micronutrients of young leaf sheaths with their edible inner whorled leafy bundles collected from Napier grass in Nigeria (achara Ibeku variety, with purple sheaths) Pennisetum has been determined from previous studies. There is dearth of information on purpureum, possible anti-ulcerogenic effect of methanolic extract of edible young leaves of Gastric ulcer, Napier grass (Pennisetum purpureum). In this study, the anti-gastric acid effect of Mucus, fresh leaf samples of achara Ibeku was determined by inducing ulcer with ethanol. Malonialdehyde The gastric mucus secretion, mucus cells count and malonialdehyde concentration were also determined. The study showed that the methanolic extract of Napier grass (Pennisetum purpureum) ameliorated gastric ulcer effect. Introduction Pennisetum purpureum (Schumach) that are respectively known in local Igbo commonly known as elephant grass or dialects as Achara Ibeku and Achara Ngwa Napier grass, is a tall grassy perennial plant cultivars. The naturally sheathed tender in Poaceae family (Obi et al., 2008; Cowell, young leaves of Napier grass which is 2009; Feedipedia, 2015). -
Mapping of Flood Prone Areas in Parts of Osisioma Ngwa Local Government Area of Abia State, South-Eastern Nigeria
Journal of Sustainable Development in Africa (Volume 18, No.2, 2016) ISSN: 1520-5509 Clarion University of Pennsylvania, Clarion, Pennsylvania MAPPING OF FLOOD PRONE AREAS IN PARTS OF OSISIOMA NGWA LOCAL GOVERNMENT AREA OF ABIA STATE, SOUTH-EASTERN NIGERIA 1Nwagbara, Moses Okemini and 2Okwuonu, Ikechukwu Emma 1.Department of Soil Science and Meteorology, Michael Okpara University of Agriculture, Umudike, Abia State, Nigeria 2.Department of Geography and Environmental Management, University of Port Harcourt, Port Harcourt, Rivers State, Nigeria ABSTRACT This study mapped flood prone areas in Osisioma Ngwa Local Government of Area of Abia State, South-eastern Nigeria. Reconnaissance survey and field measurements were done using base map of the area. Coordinates and altitudes were obtained with Global Positioning System (GPS). The various datasets were integrated and superimposed in a Geographical Information System (GIS) environment (Arc GIS 10.1) for the mapping. A Digital Elevation Map (DEM) and Flood Vulnerability Map (FVM) were generated for the areawhich showed that most communities in the area are low-lying with exceptions at Umuaduru with an altitude of 83m above mean sea level, Okpuala, 82m and Aru-Ngwa,80m. Communities with the lowest altitudes are Umuocham, 44m, Umumba, 66m, and Amazu, 66m, thus more prone to flooding and worsened by blocked drainage systems, poor land use planning and their closeness to rivers. Consequently, the findings of this study should guidethe government and Town Planning Authority of the area in land-use development and construction of sustainable drainage systems to enhance the evacuation of flood waters and the sustainable development of the area. Keywords: Flooding, Flood Prone Area, Mapping, Global Positioning System, Geographical Information System, Digital Elevation Map, Flood Vulnerability Map 64 INTRODUCTION Flooding, which involves the submergence of a usually dry land by water, has been causing massive loss of lives and properties around the world. -
EMERGENT MASCULINITIES: the GENDERED STRUGGLE for POWER in SOUTHEASTERN NIGERIA, 1850-1920 by Leonard Ndubueze Mbah a DISSERTAT
EMERGENT MASCULINITIES: THE GENDERED STRUGGLE FOR POWER IN SOUTHEASTERN NIGERIA, 1850-1920 By Leonard Ndubueze Mbah A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of History – Doctor of Philosophy 2013 ABSTRACT EMERGENT MASCULINITIES: THE GENDERED STRUGGLE FOR POWER IN SOUTHEASTERN NIGERIA, 1850-1920 By Leonard Ndubueze Mbah This dissertation uses oral history, written sources, and emic interpretations of material culture and rituals to explore the impact of changes in gender constructions on the historical processes of socio-political transformation among the Ohafia-Igbo of southeastern Nigeria between 1850 and 1920. Centering Ohafia-Igbo men and women as innovative historical actors, this dissertation examines the gendered impact of Ohafia-Igbo engagements with the Atlantic and domestic slave trade, legitimate commerce, British colonialism, Scottish Christian missionary evangelism, and Western education in the 19th and 20th centuries. It argues that the struggles for social mobility, economic and political power between and among men and women shaped dynamic constructions of gender identities in this West African society, and defined changes in lineage ideologies, and the borrowing and adaptation of new political institutions. It concludes that competitive performances of masculinity and political power by Ohafia men and women underlines the dramatic shift from a pre-colonial period characterized by female bread- winners and more powerful and effective female socio-political institutions, to a colonial period of male socio-political domination in southeastern Nigeria. DEDICATION To the memory of my father, late Chief Ndubueze C. Mbah, my mother, Mrs. Janet Mbah, my teachers and Ohafia-Igbo men and women, whose forbearance made this study a reality.