Z186 an Assessment of the Importance of Ifa Divination As Part
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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. -
Igala Traditional Marriage in Relation to Christianity
Research on Humanities and Social Sciences www.iiste.org ISSN 2224-5766 (Paper) ISSN 2225-0484 (Online) Vol.7, No.12, 2017 Igala Traditional Marriage in Relation to Christianity Rev. Msgnr. Dr. John I. Iyere Rev. Fr. Dr. Okpe, Nicholas Ojoajogwu Department of Religious Studies,Kogi State University,Anyigba Abstract Marriage is a sacred and customary duty which every adult Igala is expected to undertake in order to be “fulfilled” in life. As such, somewhat similar to the provisions of other cultures in Africa and religions such as Christianity, there are procedures, limits and some constitutive rules that cater for a normal and sacred nature of marriage in Igala. These include: courtship and the marriage ceremony itself. Marriage can be said to be fruitful in Igala culture if only it brings forth children. Hence an unfruitful marriage can easily break-up. It is believed that at the end of this work, the effects of traditional marriage in the life of Igala people in relation to Christian marriage will be better appreciated. This research employs information from field, books, Journal, oral history, the internet and articles. The research will ultimately add to the body of knowledge on similarities and differences between Igala traditional marriage and that of Christianity. The study finds that truly, the marriage institution among Igala people in relation to Christianity alters the life of the people. Keywords: Igala, Tradition, Marriage, Christianity 1. Introduction Marriage is a global phenomenon believed to have been instituted in the life of mankind by God. In Christianity, the Bible in the book of Genesis records the first marriage between the first man Adam and the first woman Eve. -
Economic Liberalisation Policies and Inter-Ethnic Conflicts in Delta State, Nigeria
International Journal of Humanities and Social Science Vol. 5, No. 9(1); September 2015 Economic Liberalisation Policies and Inter-Ethnic Conflicts in Delta State, Nigeria Idowu Johnson, Ph.D. Department of Political Science University of Ibadan Nigeria Abstract This paper examines economic liberalisation policies (privatisation, currency devaluation, removal of state subsidies on education, health and petroleum products, and public sector rationalisation) with a view to explaining their influences on inter-ethnic conflicts in Delta State of Nigeria. Economic liberalisation policies are contradictory to the sustenance of social cohesion in Delta State. State economic policies that undermined the marginalised groups had been externally imposed. The intensification of inter-ethnic conflicts in Delta State was attributed to the decay in state institutions and economic crisis of late 1980s and 1990s. Ethnic mobilisation rose as the capacity and strength of institutions of the state eroded and was no longer able to provide citizens with either physical or economic security. Government spending on social services such as education, health and housing in Warri metropolis in the last twenty years decreased, provoking competition and struggle for resources as well as inter-ethnic violence among the Ijaw, Itsekiri and Urhobo. Marginalised groups with unrealised expectations became particularly hostile to elements of economic liberalisation within the state system which they perceived to be responsible for the erosion of state welfare programme. Alienation from the state encouraged participation in ethnic movements. Economic liberalisation policies have aggravated inter-ethnic conflicts in Delta State because they reduced the welfare role of the state and intensified competition for scarce resources under economic crisis. -
Rising Tensions in Delta State
THE FUND FOR PEACE PARTNERSHIPS INITATIVE IN THE NIGER DELTA NIGER DELTA PARTNERSHIP INITIATIVE A Historical Flashpoint: Rising Tensions in Delta State Briefing: September 2016 The current tensions in Delta state between unresolved conflicts in the North and the Niger Delta States, Nigeria the Ijaw, Urhobo and Itsekiri communities Niger Delta regions. can be traced back to the late 1990s and early 2000s, during the period marked by Compounding and fueled by these conflict the Warri Crisis. During that time, disputes drivers, a new wave of militancy has taken over land, natural resource revenues, and hold in Delta state, with groups like the political representation led to widespread Niger Delta Avengers (NDA) attacking and violence and the alleged deaths of blowing up pipelines and oil facilities in hundreds. A tenuous peace has held since Warri North, Warri South, and Warri South 2004, and although there were sporadic West LGAs in May and June of this year. In outbreaks of tension and violence between August, a new militant group associated the ethnic groups for the next decade, with the Urhobo ethnic group, calling particularly in 2013, it was deescalated themselves the Niger Delta Greenland Delta before it reached a crisis point. As of early Justice Mandate (NDGJM), began attacking 2014, however, with the drop in global oil delivery pipelines and other commodity prices and mounting pressures infrastructure in Delta state. Various related to the economy, land ownership, attempts to mediate the issues between the The purpose of this briefing is to provide elections, and the future of the Presidential government and the militant groups has situational awareness to Peace Actors and Amnesty Programme, the risk is becoming seen limited success, with dialogue breaking other concerned parties about the rising more acute. -
Oil and the Urban Question
NIGER DELTA ECONOMIES OF VIOLENCE WORKING PAPERS Working Paper No. 8 OIL AND THE URBAN QUESTION Fuelling Violence and Politics in Warri Marcus Leton Program Offi cer Our Niger Delta (OND), Port Harcourt, Nigeria 2006 Institute of International Studies, University of California, Berkeley, USA The United States Institute of Peace, Washington DC, USA Our Niger Delta, Port Harcourt, Nigeria OIL AND THE URBAN QUESTION: FUELLING POLITICS AND VIOLENCE IN WARRI Marcus Leton1 Program Officer Our Niger Delta Port Harcourt, Nigeria Who owns Warri Township? This is a multi-million naira question… Is it the Itsekiri, the Agbassa Urhobo or the Ijaw? J.O.S.Ayomike, A History of Warri, Benin, Ilupeju Press, 1988, p.58. [Warri] is an age-long conflict. Legally, Warri has been judged to be Itsekiri owned….That the legal system has not been able to effect a permanent settlement of conflict claims of ownership is seen from the bloody clashes….in the past few years. The conflict has claimed over 3000 lives, displaced thousands, and destroyed property worth several billions of naira. V. Isumonah and J.Gaskiya, Ethnic Groups and Conflicts in Nigeria: The South-South Zone of Nigeria, University of Ibadan, 2001, pp.63-64. The Warri crisis is in many respects a classic example of a “resource war”. Human Rights Watch. The Warri Crisis: Fuelling the Violence, November 2003, p.26. INTRODUCTION Warri represents one of the most important. and most complex. sites of ‘petro- violence’ in all of Nigeria. The current crisis in the oil-producing Niger Delta that emerged in late 2005 with the appearance of the Movement for the Emancipation of Niger Delta (MEND) and a series of abductions and attacks on oil installations, is merely the most recent expression of a long simmering conflict that has engulfed both Warri city and its surrounding hinterlands. -
Science Education and Challenges of Globalization in Igbo Nation
US-China Education Review B, ISSN 2161-6248 February 2013, Vol. 3, No. 2, 116-127 D DAVID PUBLISHING Science Education and Challenges of Globalization in Igbo Nation Ezeudu F. O., Nkokelonye C. U., Adigwe J. C. University of Nigeria, Nsukka, Nigeria This paper reviewed the scientific contents in Igbo culture. Description of the Igbos who constitutes an ethnic group occupying southeastern Nigeria was made. It x-rayed the pre-colonial, colonial, and post-colonial culture of Igbo people and identified the scientific cultural activities, which can be harnessed to meet the challenges of modern day globalization. The advent of science and science education in Igbo culture and its applications in various cultural activities of the Igbos both in the pre-literate and post-literate era were discussed. The implications of these for the development of Igbo nation were examined and recommendations were made on how the scientific cultural activities can be improved to enhance the integration of the Igbo culture into the modern-day globalization. Keywords: Igbo, origin, culture, evolution, science education, colonial, globalization, challenges Introduction Igbo Origin and Cultural Evolution The Igbo nation is not to be introduced in the community of nations. The University of Nigeria, the first indigenous university in Africa, south of Sahara and north of the River Limpopo, is Igbo contribution to world civilization. From the 18th century, three Igbo patriots had acquired international fame and reputation (Afigbo, 1981, p. 145): (1) Olaudah Equiano -
NIGERIA COUNTRY REPORT April 2004 Country Information & Policy
NIGERIA COUNTRY REPORT April 2004 Country Information & Policy Unit IMMIGRATION AND NATIONALITY DIRECTORATE Home Office, United Kingdom Nigeria Country Report - April 2004 CONTENTS 1. Scope of the document 1.1 – 1.4 2. Geography 2.1 3. Economy 3.1 – 3.3 4. History 4.1 – 4.7 5. State Structures The Constitution 5.1 – 5.3 Citizenship and Nationality 5.4 – 5.5 Political System 5.6 – 5.12 Judiciary 5.13 – 5.16 - Shari'a law 5.18 – 5.23 - Anti-Drug Legislation 5.24 – 5.25 Legal Rights/Detention 5.26 – 5.28 Death Penalty 5.29 – 5.36 Internal Security 5.37 – 5.38 Prison and Prison Conditions 5.39 – 5.41 Military 5.42 – 5.45 Military Service 5.46 Police 5.47 – 5.51 Medical Services 5.52 – 5.56 HIV/AIDS 5.57 – 5.58 Mental Health 5.59 – 5.60 People with disabilities 5.61 Educational System 5.62 Student cults 5.63 – 5.64 6. Human Rights 6A. Human Rights issues Overview 6.1 – 6.2 Freedom of Speech and the Media 6.3 – 6.12 Journalists 6.13 – 6.15 Freedom of Religion 6.16 – 6.19 Religious groups 6.20 – 6.22 - Islam 6.23 – 6.26 - Christians 6.27 - Traditional Faiths 6.28 – 6.32 Freedom of Assembly and Association 6.33 Employment Rights 6.34 – 6.36 People Trafficking 6.37 – 6.40 Freedom of Movement 6.41 – 6.43 6B. Human rights – Specific Groups Ethnic Groups 6.44 – 6.47 O'odua People's Congress (OPC) 6.48 – 6.54 Movement for the Actualisation of the Sovereign State of Biafra (MASSOB) 6.55 – 6.56 The Ogoni 6.57 – 6.63 The Niger Delta 6.64 – 6.99 Women 6.100 – 6.107 Female Genital Mutilation (FGM) 6.108 – 6.112 Children 6.113 – 6.115 Child Care Arrangements 6.116 Homosexuals 6.117 – 6.119 6C. -
Fundamental Linguistic Information on English, Igala and Hausa Languages
World Wide Journal of Multidisciplinary Research and Development WWJMRD 2017; 3(12): 409-419 www.wwjmrd.com International Journal Peer Reviewed Journal Fundamental Linguistic Information on English, Igala Refereed Journal Indexed Journal and Hausa Languages UGC Approved Journal Impact Factor MJIF: 4.25 e-ISSN: 2454-6615 Unubi, Sunday Abraham, Yusuf, Sadiya Unubi, Sunday Abraham Abstract Department of Igala Language This paper explores the fundamental linguistic information on English, Igala and Hausa languages. and Culture, School of As it is often said, information is power. The fundamental information on these languages as Languages, Kogi State College of Education, P. M. B. 1033 provided by the researchers here includes how their names came to be, their locations and Ankpa, Nigeria ethnographies, their genetic and typological classifications as well as their sociolinguistic profiles and dialectal issues. Of course, this typological and philological linguistic information is highly necessary Yusuf, Sadiya for linguists and language enthusiasts as it brings to their fingertips in just a single article such Department of Hausa information that is basic for any kind of study in these languages under focus here and other Language, School of languages of the world. Languages, Kogi State College of Education, P. M. B. 1033 Keywords: English, Igala and Hausa. Ankpa, Nigeria Introduction At any level of linguistic study (whether phonology, morphology, syntax, pragmatics or sociolinguistics) of any language, supplying the basic or fundamental linguistic information about such language is of utmost importance, and should be the usual practice. This is because such language did not just fall from the sky. It actually belongs to a particular branch of the tree of family of languages typologically. -
Nigeria – Researched and Compiled by the Refugee Documentation Centre of Ireland on 22 October 2010 Information on the Followi
Nigeria – Researched and compiled by the Refugee Documentation Centre of Ireland on 22 October 2010 Information on the following: 1. The similarities (if any) between Urhobo (alternatively “Sobo”) and Itsekiri (alt. “Isekiri”; “Ishekiri”; etc.) language; 2. The similarities (if any) between Urhobo and Itsekiri ethnicities/cultures/customs; 3. The distribution of Urhobo and Itsekiri populations; including whether these groups live in the same towns/regions of Nigeria; 4. Whether there is any information on whether Itsekiri speakers can or do speak Urhobo, and vice versa. 5. Whether there is conflict/co-operation between Urhobo and Itsekiri people (groups or individuals), and to what extent. A page on the Delta State Tourism website states: “There are five ethnic groups in Delta State, namely Anioma, Ijaw, Isoko, Itsekiri and Urhobo. Deltans speak a variety of languages and dialects but have nearly identical customs, culture and occupations. These are easily identified in the courts of most traditional rulers across the state.” (Delta State Tourism (undated) Delta State: The Big Heart) An entry on the Urhobo in The Peoples of Africa – An Ethnohistorical Dictionary states: “The Urhobo (Uhrobo, Biotu, and the pejorative Sobo) people live in Bendel State in Nigeria, primarily in the Western and Eastern Urhobo divisions. They are closely related to the neighboring Edo people.” (Olson, James S. (1996) The Peoples of Africa – An Ethnohistorical Dictionary. Westport, Greenwood Press. p.578) A page on the Urhobo Association of New York, New Jersey & Connecticut website, in a paragraph headed “People”, states: “The Urhobo people are located in the present Delta State of Nigeria. -
Folklore As Broadcast Content for Cultural Development in Africa
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 24, Issue 5, Ser. 8 (May. 2019) 01-10 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Folklore as Broadcast Content for Cultural Development in Africa Thomas A. Alemoh Ph.D & Comfort A.Ukwela Ph.D Department of Theatre & Media Arts, Federal University, Lafia, Nasarawa State, Nigeria. Corresponding Author: Thomas A. Alemoh Ph.D Abstract: The need for a cultural rebirth is most pressing in Africa at the moment. This is because much of what used to be the cherished African culture has been bastardized by alien values foisted upon the people through the agents of modernization of which the modern mass media are paramount. This article argues that the trend could be reversed through integrating local programme content like folklore into broadcasting and giving it the needed emphasis. The paper uses analytical format to argue its case, borrowing heavily from the folklore of the Etsakos in Edo State and the Igalas in Kogi State, Nigeria, written in vernacular with its translation. This article concludes that folklore is not only didactic in teaching moral values but entertaining and a dependable tool for cultural reawakening among the African youths. A strong adaptation of folklore into broadcasting in Africa is a way of promoting our cultural heritage while warding off the dangers inherent in cultural imperialism. The paper also outlines how to achieve the feat of using folklore to re-orientate the up and coming generation of Africans. Key concepts: Media integration, Adaptation, Folklore, Broadcasting, Cultural development, Etsako, Igala, Nigeria, Edo State, Kogi State. -
Igala's Royal Masks
Igala’s Royal Masks Borrowed, Invented, or Stolen? Sidney Littlefield Kasfir all photos by the author except where otherwise noted n contrast to the numerous small-scale gerontocracies 1979, 2011: 37–39). Here I will cut that argument short and simply found in the area we now know as eastern Nigeria, a state that, despite all the cultural similarities, there is an Igala lan- strong centralized kingship grew up (or was imposed) guage (which is more closely cognate with Yoruba than Idoma), sometime before the sixteenth century near the Niger- there is an Idoma language (also cognate with Igala), and there is Benue Confluence, nexus of north-south and east-west no Akpoto language, suggesting that the label applied to the entire riverine trade. Its present identity as “the Igala kingdom” region, “Akpoto,” is another name for “unknown territory” on the glosses over a complex historical entity that has shifting claims of part of nineteenth century writers. Later, the British administra- originI among several regional powers over the centuries (Fig. 1). tion came to realize that nearly all of the Idoma-speaking lands Spatially, it is contiguous with Igbo/Ibaji settlements to the south (aje) demonstrated close historical ties with the Jukun and the fed- and western Idoma settlements to the east. Both of these connec- eration of early states known as Apá or the Hausa term Kwararafa. tions are highly visible in Igala masquerade culture. Beyond that, The term “Akpoto came to represent the “indigenous people” who Igala oral histories allege important historical ties to Yoruba, Benin, predated the arrival of newcomers following the breakup of the and Apá/Kwararafa political formations that also figure in Igala Apá federation in the early seventeenth century and the population political and visual culture (Clifford 1936, Murray 1949, Boston shifts it caused among the twenty-odd Idoma-speaking lands.