DOCSLIB.ORG

Ozo Title-Taking in Ozubulu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ozo Title-Taking in Ozubulu CHAPTER ONE INTRODUCTION 1.1 Background to the Study Ozo title-taking is an interesting cultural practice in Igbo-land. This title-taking was the brain cchild of the traditionalists. But with time there was a serious transformation in it to accommodate the Christians. Thus, this work focuses more on the transformed Ozo title-taking which began from the mid 80s till date. The Ozo titled members are seen as people with integrity and high moral character within the town. They are selected for leadership purposes to assist the king in the rules and regulations of the community. As people take the Ozo title they assume the leadership positions in the community. This is so because apart from the leadership position earned by age as the eldest of the family or village, the traditional titles in Igbo land give the members the opportunity of becoming leaders in their various communities. Indeed Ozo title- taking and leadership are inter-twined. To be a titled man is to assume a leadership position in Igbo land. This could be one of the reasons why many want to join the Ozo society. These Ozo titled men, however, are selected on the basis of their integrity and high moral standard, not necessarily on the basis of their wealth. Ozo title-taking is considered as one of the best things that could happen in the life of any male adult in Igbo land. This is because of the honour and prestige it accords the members. Ozo title- taking brings about change in social status to the members. It gives the young ones the opportunity of being numbered among the elders of the community. This could be the reason why some wealthy young men desire to take Ozo title. As the person takes the title, he picks up a new titular name to answer. The members of Ozo society are regarded as elders because of the 1 title they have taken. They are placed in-charge of their village community. They look after the people in their community and strive to maintain peace and harmony within and outside the community. Thus, they help in the settlement of cases, boundary disputes, and minor misunderstanding within the community. Ozo institution has its moral code which serves as a guide both in words and actions, to the members. It serves to deter people from the use of actions and words that could be considered inappropriate either to a colleague in the title society or to anyone other person. The Ozo title society transforms men to be truthful at all time. This is one of the basic tenets of this title society. The members are trustworthy by virtue of their oath of office to discharge their duties well. They always stand by the truth to avoid incurring the wrath of the gods. They take the vow to say only but the truth which they know through the ritual of Isa Ire (cleaning of the tongue). People all over the world take different titles according to their cultural background. Even in Nigeria for instance, the Hausa and the Yoruba and other minority tribes take different titles according to their tribes. But that of Ozo is quite exceptional and different because of their system of leadership as well as their moral conduct. It is believed that the leadership system in Ozo title institution should go a long way to bring about a reform in the leadership of our country Nigeria. It will help to curb corruption in the leadership of the country and also plan a way forward for national growth and peaceful co-existence in the country. In spite of the increasing number of those who take Ozo title, the institution has been so commercialized that it engulfs a lot of money thereby, posing a big huddle for people who desire to take it. The well-to-do members of the Ozo title institution see the society as a means of 2 making money as well as maximizing their profits. Thus, they are not ready to entertain any excuse of cutting down on the expenditure thereof, for the new intakes. 1.2 Statement of the Problem The problem which this work addresses is to correct the wrong impression brought by the advent of western civilization and Christianity that Ozo title institution is a negative cult while its members are regarded as cultists. This wrong impression has been there for more than three decades. It has done a lot of harm to Ozo institution and as a result, has drastically reduced its popularity. Besides that, the members of this title institution are being stigmatized as cultists because of this wrong impression from the non initiates. They are ridiculed in the community and regarded as secret cult members when they are genuine citizens trying to promote Igbo culture by taking Ozo title. The members as it were, join hands with the king in running the affairs of their towns. But with the wrong impression people have about their membership, many people do not fancy joining them. Meanwhile those who have joined them are tempted to abandon their titular positions of honour due to the stigma thereof. The leadership of Ozo title institution in Ozubulu community will also be a priority to this work vis-à-vis the leadership in Nigeria. Due to corruption and poor leadership in Nigeria, this work focuses on Ozo title leadership in Ozubulu as an application for curbing the problem of bad governance and leadership in Nigeria. This work will seek a way of curbing corruption in the leadership of Nigeria through the prism of Ozo title leadership in Ozubulu. 3 1.3 Purpose of the study The specific objectives of Ozo title-taking and leadership in Ozubulu include the following: i.To investigate Ozo title institution in Ozubulu. Due to the wrong impressions which the people have about Ozo title-taking, there arises the need to address the misconception about Ozo institution. This will give a face lift to this noble institution whose image has been battered. This goes a long way to boost its prestige. Thus, people will now begin to appreciate this title institution as it really is and not as they perceive it. This will restore the honour and prestige of Ozo titled members and as well boost the number of those willing to join the noble institution in Ozubulu. ii. To explore the Ozo title leadership in Ozubulu in order to find out what makes it a formidable one for these decades of Ozo institution in Ozubulu. The leadership of Ozo in Ozubulu rests in the hands of the Ozo titled men who work harmoniously with the king for the maintenance of the rules and regulations of the town. iii. To examine the system of leadership in Nigeria in order to find out the problem with the leadership of our country and chart a way forward through the application of the leadership scheme of Ozo title institution in Ozubulu for better leadership in future. Leadership in our country seems to have lost its sense of direction due to bad governance, greed, selfish interest, and what have you. The political leaders do not mind the people they go to serve rather they concern themselves with what they gain from the system. This has brought about untold corruption in the land. This research examines the situation on order to proffer possible solutions as a way forward. 4 iv. To assess the impact of Ozo title taking and leadership in Ozubulu and beyond. To find out how Ozo title institution as part of our culture has influenced the way of life of the people of Ozubulu and the Igbo-land by extension. The impact of Ozo institution spans beyond Ozubulu, and Igbo land. It has a far reaching influence on the people elsewhere since man is a social being. As the people of Ozubulu mingle with people in Igbo-land, in Nigeria and the world over, they influence them from what they have learnt from these Ozo titled leaders at the local communities in Ozubulu. 1.4 The Significance of the Study The research is significant in the following ways: The study will help to beef up in a little way the library of works on Ozo title-taking both in Ozubulu and Igbo land in general. A lot of works have been written on Ozo title-taking. This research becomes an addition to the already existing works on the subject matter. With the research, Ozo institution will be cleared of the doubts of being a secret cult. Even the members seen as cultists will be vindicated too. With this research therefore, the wrong impression about Ozo title institution will be dropped. Thus, the people then begin to see Ozo institution as part of our cultural heritage that is open to everybody: young and old, even the women folk has their own roles to play as wives of the Ozo titled men. It will no longer be seen as a secret cult as formerly misconstrued. The research sheds light on Ozo leadership whose title holders are selected men of integrity who assume their leadership as close allies with the king in administering the rules and regulations in the town. The study on Ozo leadership in Ozubulu will demonstrate how it will bring by way of extension the desired change in the leadership of our country. This is because the leadership of 5 Ozo title in Ozubulu will be used as a prototype for the leadership of our country Nigeria. Since the leadership of Ozo in Ozubulu is well organized with every good agenda for maintenance of peace and progress in the town, it will by way of extension help to reorganize the leadership system of our country when its principles are applied in the leadership of the nation.
Load more

Recommended publications
  • Bible Translation and Language Elaboration: the Igbo Experience
    Bible Translation and Language Elaboration: The Igbo Experience A thesis submitted to the Bayreuth International Graduate School of African Studies (BIGSAS), Universität Bayreuth, in partial fulfilment of the requirements for the award of the degree of Doctor of Philosophy (Dr. Phil.) in English Linguistics By Uchenna Oyali Supervisor: PD Dr. Eric A. Anchimbe Mentor: Prof. Dr. Susanne Mühleisen Mentor: Prof. Dr. Eva Spies September 2018 i Dedication To Mma Ụsọ m Okwufie nwa eze… who made the journey easier and gave me the best gift ever and Dikeọgụ Egbe a na-agba anyanwụ who fought against every odd to stay with me and always gives me those smiles that make life more beautiful i Acknowledgements Otu onye adịghị azụ nwa. So say my Igbo people. One person does not raise a child. The same goes for this study. I owe its success to many beautiful hearts I met before and during the period of my studies. I was able to embark on and complete this project because of them. Whatever shortcomings in the study, though, remain mine. I appreciate my uncle and lecturer, Chief Pius Enebeli Opene, who put in my head the idea of joining the academia. Though he did not live to see me complete this program, I want him to know that his son completed the program successfully, and that his encouraging words still guide and motivate me as I strive for greater heights. Words fail me to adequately express my gratitude to my supervisor, PD Dr. Eric A. Anchimbe. His encouragements and confidence in me made me believe in myself again, for I was at the verge of giving up.
    [Show full text]
  • Igbo Folktales and the Idea of Chukwu As Supreme God of Igbo Religion Chukwuma Azuonye, University of Massachusetts Boston
    University of Massachusetts Boston From the SelectedWorks of Chukwuma Azuonye April, 1987 Igbo Folktales and the Idea of Chukwu as Supreme God of Igbo Religion Chukwuma Azuonye, University of Massachusetts Boston Available at: http://works.bepress.com/chukwuma_azuonye/76/ ISSN 0794·6961 NSUKKAJOURNAL OF LINGUISTICS AND AFRICAN LANGUAGES NUMBER 1, APRIL 1987 Published by the Department of Linguistics and Nigerian Languages, University of Nigeria, Nsukka NOTES ON THE CONTRIBUTORS All but one of the contributors to this maiden issue of The Nsukka Journal of Linguistics and African Languages are members of the Department of Linguistics and Nigerian Languages, Univerrsity of Nigeria, Nsukka Mr. B. N. Anasjudu is a Tutor in Applied Linguistics (specialized in Teaching English as a Second Language). Dr. Chukwuma Azyonye is a Senior Lecturer in Oral Literature and Stylistics and Acting Head of Department. Mrs. Clara Ikeke9nwy is a Lecturer in Phonetics and Phonology. Mr. Mataebere IwundV is a Senior Lecturer in Sociolinguistics and Psycholinguistics. Mrs. G. I. Nwaozuzu is a Graduate Assistant in Syntax and Semantics. She also teaches Igbo Literature. Dr. P. Akl,ljYQQbi Nwachukwu is a Senior Lecturer in Syntax and Semantics. Professor Benson Oluikpe is a Professor of Applied and Comparative Linguistics and Dean of the Faculty of Arts. Mr. Chibiko Okebalama is a Tutor in Literature and Stylistics. Dr. Sam VZ9chukwu is a Senior Lecturer in Oral Literature and Stylistics in the Department of African Languages and Literatures, University of Lagos. ISSN 0794-6961 Nsukka Journal of L,i.nguistics and African Languages Number 1, April 1987 IGBD FOLKTALES AND THE EVOLUTION OF THE IDEA OF CHUKWU AS THE SUPREME GOD OF IGBO RELIGION Chukwuma Azyonye This analysis of Igbo folktales reveals eight distinct phases in the evolution of the idea of Chukwu as the supreme God of Igbo religion.
    [Show full text]
  • 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.
    [Show full text]
  • SIGNIFICANCE of ANIMAL MOTIFS in INDIGENOUS ULI BODY and WALL PAINTINGS Nkiruka Jane Uju Nwafor Department of Fine and Applied A
    Mgbakoigba, Journal of African Studies. Vol. 8, No. 1. June 2019 SIGNIFICANCE OF ANIMAL MOTIFS IN INDIGENOUS ULI BODY AND WALL PAINTINGS… Nkiruka Jane Uju Nwafor SIGNIFICANCE OF ANIMAL MOTIFS IN INDIGENOUS ULI BODY AND WALL PAINTINGS Nkiruka Jane Uju Nwafor Department of Fine and Applied Arts Nnamdi Azikiwe University, Awka. [email protected] This article explores the significance of animal motifs in traditional Uli body and wall paintings. A critical assessment and understanding of the philosophical import of animals in African concept of existence is vital for an in-depth appreciation of their (animals’) symbols in indigenous African artworks. This paper attempts to a draw parallel between traditional beliefs concerning certain animals among the Igbo of south-eastern Nigeria and motifs derived from indigenous Uli body and wall painting. In essence, the article sees animal motifs in Uli body and wall paintings as playing an aesthetic as well as metaphysical roles. Hence I argue that local nuances of religiosity and spirituality have historically imbued the animals with a heightened sense of sacredness in some Igbo communities thus allowing the animals to occupy a mystical space in Igbo cosmology. Introduction The pre-colonial system of knowledge transmission in Africa was not only through oral literature but also through the varied artistic traditions that survived from one generation to the other. The rich heritage of ancient Egyptian arts (including the hieroglyphs), the numerous Neolithic rock paintings and engravings found in Northern Africa, which dates back to 5000 and 2000 BCE respectively were mainly symbolic of vital occurrences of the past, documented through art (Getlein 2002: 335).
    [Show full text]
  • Okanga Royal Drum: the Dance for the Prestige and Initiates Projecting Igbo Traditional Religion Through Ovala Festival in Aguleri Cosmolgy
    Global Journal of Arts, Humanities and Social Sciences Vol.8, No. 3, pp.19-49, March 2020 Published by ECRTD-UK Print ISSN: 2052-6350(Print), Online ISSN: 2052-6369(Online) OKANGA ROYAL DRUM: THE DANCE FOR THE PRESTIGE AND INITIATES PROJECTING IGBO TRADITIONAL RELIGION THROUGH OVALA FESTIVAL IN AGULERI COSMOLGY Madukasi Francis Chuks, PhD ChukwuemekaOdumegwuOjukwu University, Department of Religion & Society. Igbariam Campus, Anambra State, Nigeria. PMB 6059 General Post Office Awka. Anambra State, Nigeria. Phone Number: +2348035157541. Email: [email protected] ABSTRACT: No literature I have found has discussed the Okanga royal drum and its elements of an ensemble. Elaborate designs and complex compositional ritual functions of the traditional drum are much encountered in the ritual dance culture of the Aguleri people of Igbo origin of South-eastern Nigeria. This paper explores a unique type of drum with mystifying ritual dance in Omambala river basin of the Igbo—its compositional features and specialized indigenous style of dancing. Oral tradition has it that the Okanga drum and its style of dance in which it figures originated in Aguleri – “a farming/fishing Igbo community on Omambala River basin of South- Eastern Nigeria” (Nzewi, 2000:25). It was Eze Akwuba Idigo [Ogalagidi 1] who established the Okanga royal band and popularized the Ovala festival in Igbo land equally. Today, due to that syndrome and philosophy of what I can describe as ‘Igbo Enwe Eze’—Igbo does not have a King, many Igbo traditional rulers attend Aguleri Ovala festival to learn how to organize one in their various communities. The ritual festival of Ovala where the Okanga royal drum features most prominently is a commemoration of ancestor festival which symbolizes kingship and acts as a spiritual conduit that binds or compensates the communities that constitutes Eri kingdom through the mediation for the loss of their contact with their ancestral home and with the built/support in religious rituals and cultural security of their extended brotherhood.
    [Show full text]
  • The Igbo Traditional Food System Documented in Four States in Southern Nigeria
    Chapter 12 The Igbo traditional food system documented in four states in southern Nigeria . ELIZABETH C. OKEKE, PH.D.1 . HENRIETTA N. ENE-OBONG, PH.D.1 . ANTHONIA O. UZUEGBUNAM, PH.D.2 . ALFRED OZIOKO3,4. SIMON I. UMEH5 . NNAEMEKA CHUKWUONE6 Indigenous Peoples’ food systems 251 Study Area Igboland Area States Ohiya/Ohuhu in Abia State Ubulu-Uku/Alumu in Delta State Lagos Nigeria Figure 12.1 Ezinifite/Aku in Anambra State Ede-Oballa/Ukehe IGBO TERRITORY in Enugu State Participating Communities Data from ESRI Global GIS, 2006. Walter Hitschfield Geographic Information Centre, McGill University Library. 1 Department of 3 Home Science, Bioresources Development 5 Nutrition and Dietetics, and Conservation Department of University of Nigeria, Program, UNN, Crop Science, UNN, Nsukka (UNN), Nigeria Nigeria Nigeria 4 6 2 International Centre Centre for Rural Social Science Unit, School for Ethnomedicine and Development and of General Studies, UNN, Drug Discovery, Cooperatives, UNN, Nigeria Nsukka, Nigeria Nigeria Photographic section >> XXXVI 252 Indigenous Peoples’ food systems | Igbo “Ndi mba ozo na-azu na-anwu n’aguu.” “People who depend on foreign food eventually die of hunger.” Igbo saying Abstract Introduction Traditional food systems play significant roles in maintaining the well-being and health of Indigenous Peoples. Yet, evidence Overall description of research area abounds showing that the traditional food base and knowledge of Indigenous Peoples are being eroded. This has resulted in the use of fewer species, decreased dietary diversity due wo communities were randomly to household food insecurity and consequently poor health sampled in each of four states: status. A documentation of the traditional food system of the Igbo culture area of Nigeria included food uses, nutritional Ohiya/Ohuhu in Abia State, value and contribution to nutrient intake, and was conducted Ezinifite/Aku in Anambra State, in four randomly selected states in which the Igbo reside.
    [Show full text]
  • UNIVERSITY of IBADAN LIBRARY F~Fiva23ia Mige'tia: Abe Ky • by G.D
    - / L. L '* I L I Nigerla- magazine - # -\ I* .. L I r~.ifr F No. 136 .,- e, .0981 W1.50r .I :4 UNIVERSITY OF IBADAN LIBRARY F~fiva23ia Mige'tia: ABe ky • By G.D. EKPENYONG (MRS) HIS BIBLIOGRAPHY IS COMING OUT AT A TIME TRADITIONAL RULERS ENCOURAGED THEIR PEOPLE TO AC- T WHEN THERE IS GENERAL OR NATIONAL AWARENESS CEPT ISLAM AND AS A CONSEQUENCE ACCEPT IT AND FOR THE REVIVAL OF OUR CULTURAL HERITage. It IS HOPED CELEBRATED FESTIVALS ASSOCIATED WITH THIS religion. THAT NIGERIANS AND ALIENS RESIDENT IN NigeRIa, FESTIVALS ARE PERIODIC RECURRING DAYS OR SEA- RESEARCHERS IN AFRICAN StudiES, WOULD FIND THIS SONS OF GAIETY OR MERRy-maKING SET ASIDE BY A PUBLICATION A GUIDE TO A BETTER KNOWLEDGE OF THE COMMUNITY, TRIBE OR CLAN, FOR THE OBSERVANCE OF CULTURAL HERITAGE AND DIVERSITY OF THE PEOPLES OF SACRED CELEBRATIOns, RELIGIOUS SOLEMNITIES OR MUs- NIGERIA. ICAL AND TRADITIONAL PERFORMANCE OF SPECIAL SIG- IT IS NECESSARY TO EMPHASISe, HOWEVER, THAT NIFICANCE. It IS AN OCCASION OF PUBLIC MANIFesta- ALTHOUGH THIS IS A PIONEERING EFFORT TO RECORD ALL TION OF JOY OR THE CELEBRATION OF A HISTORICAL OC- THE KNOWN AND UNKNOWN TRADITIONAL FESTIVALS CURRENCE LIKE THE CONQUEST OF A NEIGHBOURING HELD ANNUALLY OR IN SOME CASES, AFTER A LONG VILLAGE IN WAR. IT CAN TAKE THE FORM OF A RELIGIOUS INTERVAL OF TIMe, THIS BIBLIOGRAPHY IS BY NO MEANS CELEBRATION DURING WHICH SACRIFICES ARE OFFERED TO EXHAUSTIVE. THE DIFFERENT GODS HAVING POWER OVER RAIN, Sun- SHINE, MARRIAGE AND GOOD HARVEST. Introduction He IS THE MOST ANCIENT OF ALL YORUBA TOWNS AND NigerIa, ONE OF THE LARGEST COUNTRIES IN AFRIca, IS REGARDED BY ALL YORUBAS AS THE FIRST CITY FROM IS RICH IN CULTURE AND TRADITIOn.
    [Show full text]
  • The Influence of the Supernatural in Elechi Amadi’S the Concubine and the Great Ponds
    THE INFLUENCE OF THE SUPERNATURAL IN ELECHI AMADI’S THE CONCUBINE AND THE GREAT PONDS BY EKPENDU, CHIKODI IFEOMA PG/MA/09/51229 DEPARTMENT OF ENGLISH AND LITERARY STUDIES, UNIVERSITY OF NIGERIA, NSUKKA. SUPERVISOR: DR. EZUGU M.A A DISSERTATION SUBMITTED IN PARTIAL FULFILMENT FOR THE AWARD OF MASTER OF ARTS (M.A) IN ENGLISH & LITERARY STUDIES TO THE SCHOOL OF POSTGRADUATE STUDIES, UNIVERSITY OF NIGERIA, NSUKKA. JANUARY, 2015 i TITLE PAGE THE INFLUENCE OF THE SUPERNATURAL IN ELECHI AMADI’S THE CONCUBINE AND THE GREAT PONDS BY EKPENDU, CHIKODI IFEOMA PG /MA/09/51229 DEPARTMENT OF ENGLISH & LITERARY STUDIES UNIVERSITY OF NIGERIA, NSUKKA. JANUARY, 2015 ii CERTIFICATION This research work has been read and approved BY ________________________ ________________________ DR. M.A. EZUGU SIGNATURE & DATE SUPERVISOR ________________________ ________________________ PROF. D.U.OPATA SIGNATURE & DATE HEAD OF DEPARTMENT ________________________ ________________________ EXTERNAL EXAMINER SIGNATURE & DATE iii DEDICATION This work is dedicated to my dear son Davids Smile for being with me all through the period of this study. To my beloved husband, Mr Smile Iwejua for his love, support and understanding. To my parents, Elder & Mrs S.C Ekpendu, for always being there for me. And finally to God, for his mercies. iv ACKNOWLEDGEMENTS My greatest thanks go to the Almighty God for his steadfast love and for bringing me thus far in my academics. To him be all the glory. My Supervisor, Dr Mike A. Ezugu who patiently taught, read and supervised this research work, your well of blessings will never run dry. My ever smiling husband, Mr Smile Iwejua, your smile and support took me a long way.
    [Show full text]
  • Saharan Africa: the Igbo Paradigm
    Journal of International Education and Leadership Volume 5 Issue 1 Spring 2015 http://www.jielusa.org/ ISSN: 2161-7252 The Re-Birth of African Moral Traditions as Key to the Development of Sub- Saharan Africa: The Igbo Paradigm Chika J. B. Gabriel Okpalike Nnamdi Azikiwe University This work is set against the backdrop of the Sub-Saharan African environment observed to be morally degenerative. It judges that the level of decadence in the continent that could even amount to depravity could be blamed upon the disconnect between the present-day African and a moral tradition that has been swept under the carpet through history; this tradition being grounded upon a world view. World-view lies at the basis of the interpretation and operation of the world. It is the foundation of culture, religion, philosophy, morality and so forth; an attempt of humans to impose an order in which the human society works.1 Most times when the African world-view is discussed, the Africa often thought of and represented is the Africa as before in which it is very likely to see religion and community feature as two basic characters of Africa from which morality can be sifted. In his popular work Things Fall Apart, Chinua Achebe had above all things shown that this old Africa has been replaced by a new breed and things cannot be the same again. In the first instance, the former African communalism in which the community was the primary beneficiary of individual wealth has been wrestled down by capitalism in which the individual is defined by the extent in which he accumulates surplus value.
    [Show full text]
  • Growth of the Catholic Church in the Onitsha Province Op Eastern Nigeria 1905-1983 V 14
    THE CONTRIBUTION OP THE LAITY TO THE GROWTH OF THE CATHOLIC CHURCH IN THE ONITSHA PROVINCE OP EASTERN NIGERIA 1905-1983 V 14 - I BY REV. FATHER VINCENT NWOSU : ! I i A THESIS SUBMITTED FOR THE DOCTOR OP PHILOSOPHY , DEGREE (EXTERNAL), UNIVERSITY OF LONDON 1988 ProQuest Number: 11015885 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11015885 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 s THE CONTRIBUTION OF THE LAITY TO THE GROWTH OF THE CATHOLIC CHURCH IN THE ONITSHA PROVINCE OF EASTERN NIGERIA 1905-1983 By Rev. Father Vincent NWOSU ABSTRACT Recent studies in African church historiography have increasingly shown that the generally acknowledged successful planting of Christian Churches in parts of Africa, especially the East and West, from the nineteenth century was not entirely the work of foreign missionaries alone. Africans themselves participated actively in p la n tin g , sustaining and propagating the faith. These Africans can clearly be grouped into two: first, those who were ordained ministers of the church, and secondly, the lay members.
    [Show full text]
  • Community's Influence on Igbo Musical Artiste and His
    International Journal of Literature and Arts 2019; 7(1): 1-8 http://www.sciencepublishinggroup.com/j/ijla doi: 10.11648/j.ijla.20190701.11 ISSN: 2331-0553 (Print); ISSN: 2331-057X (Online) Community’s Influence on Igbo Musical Artiste and His Art Alvan-Ikoku Okwudiri Nwamara Department of Music, Nnamdi Azikiwe University, Awka, Nigeria Email address: To cite this article: Alvan-Ikoku Okwudiri Nwamara. Community’s Influence on Igbo Musical Artiste and His Art. International Journal of Literature and Arts . Vol. 7, No. 1, 2019, pp. 1-8. doi: 10.11648/j.ijla.20190701.11 Received : September 19, 2018; Accepted : October 17, 2018; Published : March 11, 2019 Abstract: The Igbo traditional concept of “Ohaka: The Community is Supreme,” is mostly expressed in Igbo names like; Nwoha/Nwora (Community-Owned Child), Oranekwulu/Ohanekwulu (Community Intercedes/intervenes), Obiora/Obioha (Community-Owned Son), Adaora/Adaoha (Community-Owned Daughter) etc. This indicates value attached to Ora/Oha (Community) in Igbo culture. Musical studies have shown that the Igbo musical artiste does not exist in isolation; rather, he performs in/for his community and is guided by the norms and values of his culture. Most Igbo musicological scholars affirm that some of his works require the community as co-performers while some require collaboration with some gifted members of his community. His musical instruments are approved and often times constructed by members of his community as well as his costumes and other paraphernalia. But in recent times, modernity has not been so friendly to this “Ohaka” concept; hence the promotion of individuality/individualism concepts in various guises within the context of Igbo musical arts performance.
    [Show full text]
  • World Bank Document
    SFG1692 V36 Hospitalia Consultaire Ltd ENVIRONMENTAL AND SOCIAL MANAGEMENT PLAN (ESMP) Public Disclosure Authorized NNEWICHI GULLY EROSION SITE, NNEWI NORTH LGA, ANAMBRA STATE Public Disclosure Authorized Public Disclosure Authorized Anambra State Nigeria Erosion and Watershed Management Project Public Disclosure Authorized November 2017 Table of Contents List of Plates ..................................................................................................................... v List of Tables .................................................................................................................. vii list of acronyms ............................................................................................................. viii EXECUTIVE SUMMARY ..................................................................................................... ix 1 CHAPTER ONE: INTRODUCTION ................................................................................ 17 1.1 Background ..................................................................................................................... 17 1.2 Hydrology ........................................................................................................................ 18 1.3 Hydrography .................................................................................................................... 19 1.4 Hydrogeology .................................................................................................................. 20 1.5 Baseline Information
    [Show full text]