Auswahl der wissenschaftlichen Literatur zum Thema „Indigenous peoples Nigeria“
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Zeitschriftenartikel zum Thema "Indigenous peoples Nigeria":
1
Barnabas, Sylvanus Gbendazhi. „Abuja Peoples of Nigeria as Indigenous Peoples in International Law“. International Journal on Minority and Group Rights 25, Nr. 3 (03.08.2018): 431–57. http://dx.doi.org/10.1163/15718115-02502002.
Annotation:
There is no agreed definition of indigenous peoples (IPs) as the international community has not agreed to any. However, an examination of international instruments and literature on the subject presents a picture. This article examines the definition of IPs and its relevance to Africa. The case study of Abuja, Nigeria is used as a vehicle to challenge the existing descriptions of IPs. It argues that international law should expand its definition of IPs to include collectives of peoples with diverse cultures in Africa. Analogical insights are drawn from international child rights law to advance the argument that international law on IPs’ rights can learn from the evolution of international children’s rights law.
2
Ibiam, Amah Emmanuel, und Hemen Philip Faga. „INDIGENOUS PEOPLES’ RIGHTS OVER NATURAL RESOURCES: AN ANALYSIS OF HOST COMMUNITIES RIGHTS IN NIGERIA“. Lampung Journal of International Law 3, Nr. 2 (01.11.2021): 121–36. http://dx.doi.org/10.25041/lajil.v3i2.2402.
Annotation:
The many States are engulfed in crises over natural resources in the form of claims and counterclaims over who should exercise legal authority over the resources located within the state territory. In Nigeria, the agitation over control of natural resources has led to militancy and rebellion against the federal government and multinational oil companies. The debate on who should control and manage natural oil resources in Nigeria exists at the local community level, the federating states level, and the federal government level. This paper x-rayed the varying contentions of these agitations from an international law perspective. It adopted the doctrinal method to explore international human rights instruments and other legal and non-legal sources to realize the result and arrive at persuasive conclusions. The paper concluded that although international law guarantees states’ exercise of sovereign rights over their natural resources, it safeguards the right of indigenous peoples and communities to manage the natural resources found within their ancestral lands to deepen their economic and social development. It also concluded that the Niger Delta indigenous peoples and oil-producing communities are entitled to exercise some measure of control and management of the processes of exploitation of the natural resources found within their lands. The paper calls on the Nigerian government to fast-track legal and policy reforms to resource rights to indigenous host communities of natural resources in Nigeria.
3
Oladipo Ojo, Emmanuel. „CHANGE AND CONTINUITY AMONG THE BATOMBU SINCE 1900“. Journal of Social Sciences and Humanities 57, Nr. 1 (30.06.2018): 1–16. http://dx.doi.org/10.46568/jssh.v57i1.75.
Annotation:
Like elsewhere in Nigeria and Africa, the imposition of colonial rule on Batombuland and the incursion of western ideas produced profound socio-cultural, economic and political changes in the Batombu society. However, unlike several Nigerian and African peoples whose histories have received extensive scholarly attention, the history of the Batombu has attracted very little scholarly attention. Thus virtually neglected, the Batombu occupies a mere footnote position in the extant historiography of Nigeria. This is the gap this article seeks to fill. It examines the impact of colonialism and western civilisation on Batombu’s political, social, economic and cultural institutions and concludes that as profound and far-reaching as these changes were some important aspects of the indigenous institutions and traditional practices of the people survived.
4
C. OBIKWU, EMMANUEL. „UNDRIP AND HISTORIC TREATIES“. PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH 6, Nr. 2 (01.11.2021): 125–58. http://dx.doi.org/10.22373/petita.v6i2.118.
Annotation:
The United Nations Declaration on the Rights of Indigenous Peoples provides a reasonable template for remedying the perceived injustices indigenous groups assert that they face in post-colonial states. In certain cases, indigenous peoples have claimed that they entered into 'treaty relations' with European colonizing powers like the United Kingdom. Those 'treaties' or agreements gave them specific rights as a condition for the surrender of indigenous sovereignties to imperialists. The further argument is that the post-colonial state ought to recognize and preserve the rights encapsulated in those treaties. This article highlights some of these rights as enunciated by UNDRIP, especially the right of internal self-determination. It looks at the significance of 'historic treaties' especially highlighted in the case of Cameroon v Nigeria etc., a dispute decided by the International Court of Justice at The Hague. It looks at treaties made by traditional authorities in Southern Nigeria and cross-references those made by Native Americans of Canada. The British imperial Crown was at the centre of the jurisprudence of these historical treaties. The implication of those indigenous treaties and their current significance. It contends that the concept of indigenousness has been determined by European colonialism. The concept does not easily fit in with the African continent, especially south of the Sahara, where Africans see themselves as indigenous. To be Indigenous in the end will depend on degrees of indigeneity, identity, self-identification, and other factors. The indigenous rights people have received through UNDRIP presents a substantive case for their legitimation in the post-colonial state. To give effect to the right of internal self-determination of indigenous peoples, the Belgian Thesis and the repatriation proffered the measure of sovereign powers back to indigenous peoples and their traditional authorities – The Kings, Chiefs, and Elders that initially surrendered their sovereignties to the British imperial Crown. This is suggested as a way forward in such countries as Nigeria, where there are ongoing clamours for the constitutional restructuring of the country by non–state actors.
Abstrak: Deklarasi PBB tentang Hak-Hak Masyarakat Adat (The United Nations Declaration on the Rights of Indigenous Peoples-UNDRIP) menyediakan kerangka yang masuk akal untuk memperbaiki ketidakadilan yang dirasakan oleh kelompok-kelompok adat di negara-negara pasca-kolonial. Dalam kasus tertentu, masyarakat adat mengklaim bahwa mereka melakukan 'perjanjian hubungan' dengan penjajah Eropa seperti Inggris. 'Perjanjian-perjanjian' atau kesepakatan-kesepakatan tersebut memberikan hak-hak khusus kepada masyarakat adat sebagai syarat penyerahan kedaulatan pribumi kepada kaum imperialis. Argumen lainnya adalah bahwa negara pasca-kolonial harus mengakui dan melestarikan hak-hak yang dirangkum dalam perjanjian-perjanjian tersebut. Artikel ini membahas beberapa hak-hak ini sebagaimana dinyatakan oleh UNDRIP, terutama hak penentuan nasib sendiri secara internal. Artikel ini melihat pentingnya 'perjanjian bersejarah' yang secara khusus dikaji dalam kasus Kamerun v Nigeria dll., perselisihan yang diputuskan oleh Mahkamah Internasional di Den Haag. Kasus ini terlihat pada perjanjian yang dibuat oleh otoritas tradisional di Nigeria Selatan dan referensi silang yang dibuat oleh penduduk asli Amerika di Kanada. Kekaisaran Inggris berada di pusat yurisprudensi dari perjanjian-perjanjian bersejarah ini. Implikasi dari perjanjian-perjanjian adat tersebut dan signifikansinya saat ini menyatakan bahwa konsep pribumi telah ditentukan oleh kolonialisme Eropa. Sulit untuk konsep tersebut cocok dengan benua Afrika, terutama Sahara Selatan, di mana orang Afrika melihat diri mereka sebagai pribumi. Menjadi Pribumi, pada akhirnya, akan tergantung pada derajat kepribumian, identitas, identifikasi diri, dan faktor-faktor lainnya. Hak-hak masyarakat adat yang diterima melalui UNDRIP menyajikan kasus substantif untuk legitimasi mereka di negara pasca-kolonial. Untuk melaksanakan hak penentuan nasib sendiri internal masyarakat adat, Tesis Belgia dan repatriasi mengajukan kekuasaan berdaulat kembali ke masyarakat adat dan otoritas tradisional mereka, para raja, kepala, dan sesepuh yang awalnya menyerahkan kedaulatan mereka kepada kekaisaran Inggris. Hal ini direkomendasikan sebagai solusi di negara-negara seperti Nigeria, dimana sedang berlangsung tuntutan untuk restrukturisasi konstitusional negara oleh aktor non-negara.
Kata Kunci: UNRIP, Perjanjian Bersejarah, Melegitimasi Hak Asasi Manusia, Masyarakat Adat, Penentuan Nasib Sendiri
5
Jegede, Ademola Oluborode. „The Protection of Indigenous Peoples’ Lands by Domestic Legislation on Climate Change Response Measures: Exploring Potentials in the Regional Human Rights System of Africa“. International Journal on Minority and Group Rights 24, Nr. 1 (28.02.2017): 24–56. http://dx.doi.org/10.1163/15718115-02401003.
Annotation:
The need for protecting indigenous peoples’ lands as human rights in domestic legislation dealing with climate change response measures, that is, initiatives meant to address adverse effects of climate change, has been emphasised in a range of resolutions and decisions made under the auspices of the United Nations Human Rights Council (unhrc) and the United Nations Framework on Climate Change Convention (unfccc). Where domestic legislation on climate change response measures fails to protect adequately indigenous peoples’ lands, what potentials exist within the African human rights system? Using Nigeria, Zambia and Tanzania as illustration, this article demonstrates how key legislation dealing with climate change response measures fails to protect indigenous peoples’ lands in Africa. It then explores potentials within the African regional human rights system for addressing the inadequate gap existing within domestic legislation on the protection of indigenous peoples’ lands in the context of climate change response measures in Africa.
6
Barnes, Andrew E. „The Middle Belt Movement and the formation of Christian Consciousness in Colonial Northern Nigeria“. Church History 76, Nr. 3 (September 2007): 591–610. http://dx.doi.org/10.1017/s0009640700500596.
Annotation:
This article looks at the connection between a political movement and the evolution of Christian consciousness. It seeks to answer a series of questions not often asked, in hopes of demonstrating that these questions deserve more attention than they have generated in the past. Historians and mission scholars rightly expend a good deal of effort studying the transition in mission-established churches from European to indigenous control. Missions did more than establish churches, however. They established local Christian cultures. Yet while there is some understanding of what indigenous peoples sought to do when they assumed direction of churches founded by missionaries, there is very little idea of what indigenous peoples have sought to do when they take over local Christian cultures. But, if it is the case that, as Lamin Sanneh has argued, Christianity “stimulated the vernacular,” then the local Christian cultures built upon the vernacular, perhaps more so than the churches missions founded, are the true legacy of the missionary enterprise.
7
Markova, Elena A. „Precious resources of Dark Continent: a New Status of African Literature or Regional Augment to World National Literatures?“ Philological Sciences. Scientific Essays of Higher Education 2, Nr. 6 (November 2020): 307–15. http://dx.doi.org/10.20339/phs.6-20.307.
Annotation:
This article examines literary works of bilingual authors in Nigeria, who create their own national cultural worldviews through the language in which they write, thereby explaining why English in Nigeria is influenced by Nigerian culture. Nigeria is a country that has witnessed a cross-flow of linguistic change due to its inherent multilingualism combined with colonial experiences under British rule, a country where ethnic minorities were referred to as “oil minorities”. Although only two languages are recognized as official languages in Nigeria — Yoruba and English –the problem of multilingualism in Nigeria today remains unexplored, and where there is language contact, there must be a language conflict. Indeed, contiguous languages are often competitive languages and there is no language contact without language conflict. Moreover, the problem of linguistic contact and linguistic conflict exists at three different but interrelated levels: social, psychological and linguistic. The social aspect is related to such issues as the choice of language and its use, the psychological — to the attitude towards language, ethnicity, while the linguistic aspects are focused on the code switching, the donor language intervention, which the English language is. The language conflict has influenced the literary work of Nigerian writers writing in English, which has become an exoglossic language, superimposed on the indigenous languages of the Nigerian peoples. Thus, bilingualism in Nigeria can be considered semi-exoglossic, including English coupled with language mixing.
8
Warren, Dennis Michael. „Islam in Nigeria“. American Journal of Islam and Society 5, Nr. 1 (01.09.1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.
Annotation:
Islam in Nigeria is the product of A. R. I. Doi's twenty years of research on the spread and development of Islam in Nigeria. Professor Doi, currently the director of the Centre for Islamic Legal Studies at Ahmadu Bello University in Zaria, has also taught at the University of Nigeria at Nsukka and the University of lfe. His lengthy tenure in the different major geographical zones of Nigeria is reflected in the book. The twenty-one chapters begin with a general introductory overview of the spread of Islam in West Africa. Part I is devoted to the impact of Islam in the Northern States of Nigeria, Part II deals with the more recent spread of Islam into the Southern Nigerian States and Part III explicates a wide variety of issues germane to the understanding of Islam at the national level. The book is comprehensive, thoroughly researched, and is based on analyses of secondary sources as well as primary field research conducted in all parts of Nigeria. The book has nine maps, seventy-three photographs, detailed notes at the end of each chapter, a bibliography and an index. Professor Doi traces the spread of Islam through North Africa into the Ancient Empires of Ghana, Mali and Songhai. As Islam moved into the Northern part of Nigeria, it had a dramatic impact on the seven Hausa states and on the Fulani peoples who carried out the jihad under Shehu Utham Dan Fodio and the Fulani Sultans of Sokoto. A link was established between the Umawz Arabs and the Kanem-Bornu State. Islam also influenced the Nupe and Ebirra peoples. With the arrival of the Royal Niger Company, British Imperialism and Christian missions began to move into Northern Nigeria about 1302 AH/1885 AC. The impact of colonialism and Christianity upon Islam in Northern Nigeria is analyzed by Dr. Doi. Of particular interest is the analysis of syncretism between Islam and the indigenous cultures and religions of Northern Nigeria. The Boori Cult and the belief in al-Jinni are described. The life cycle of the Hausa-Fulani Muslims includes descriptions of the ceremonies conducted at childbirth, the naming of a new child, engagement, marriage, divorce, and death. Non-Islamic beliefs which continue to persist among Muslims in Northern Nigeria are identified ...
9
Nwalutu, Michael O., und Felicia I. Nwalutu. „The Shifting Feminine Statuses among Indigenous Peoples: Rethinking Colonization and Gender Roles among the WeppaWanno People of Mid-Western Nigeria“. Sociology Mind 09, Nr. 03 (2019): 168–82. http://dx.doi.org/10.4236/sm.2019.93012.
10
Olupona, Jacob K. „The Study of Yoruba Religious Tradition in Historical Perspective“. Numen 40, Nr. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
Annotation:
AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
Dissertationen zum Thema "Indigenous peoples Nigeria":
1
Tareri, Avwomakpa. „A rights-based approach to indigenous minorities : focus on the Urhobo and Ogoni peoples of the Niger Delta in Nigeria“. Diss., University of Pretoria, 2008. http://hdl.handle.net/2263/8004.
Annotation:
Indigenous people (IP) and minorities (IM)have similar problems of political, economic, and social marginalisation. The Nigerian government (hiding behind the veil of the African Union) does not recognise the indigenous status of deserving ethnic groups. This has left indigenous minorieties unprotected. Considering the
situation in Africa generally, and in Nigeria specifically, this research work is aimed at answering the following questions:
(1) Will the protection and promotion of the rights of IP in Africa not be effective if they are considered as IM; thereby giving the dominant majority a place in the
‘indigeneity’ of the country? (2) How can the IP of the minority tribes in the Niger Delta be entitled to legal protection
from non-recognition of their status by the government? (3) Assuming, but not conceding, that everyone in Nigeria is indigenous to the country
and to every region of the country, does this deprive IM in an age-long marginalised
region a special attention by means of affirmative action? (4) What legal protection is accorded to minorities among IP? (5) Are there negative implications for ethnic minorities in the different regions of a
country by the blanket recognition of all natives of that country as IP? (6) How can the available legal framework under the United Nations and the African Union for the protection of IP and minorities be effectively utilised to the advantage of IP despite the current position of the African Union on IP?Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2008.
A Dissertation submitted to the Faculty of Law University of Pretoria, in partial fulfilment of the requirements for the degree Masters of Law (LLM in Human Rights and Democratisation in Africa). Prepared under the supervision of Mr. Angelo Matusse, of the faculty of law, Universidade Eduardo Mondlane, Mozambique
http://www.chr.up.ac.za/
Centre for Human Rights
LLM
2
Ojinmah, Umelo R., und n/a. „Post-colonial tensions in a cross-cultural milieu : a comparative study of the writings of Witi Ihimaera and Chinua Achebe“. University of Otago. Department of English, 1988. http://adt.otago.ac.nz./public/adt-NZDU20070619.113620.
Annotation:
In many former British colonies independence from colonial rule has produced a myriad of post-colonial tensions. Increasingly, writers from the indigenous race in these former colonies have felt moved to respond to these tensions in their imaginative fiction. This study has undertaken a comparative cross-cultural analysis of the works of two writers from such societies whose indigenous cultures share common assumptions, to explore the underlying impetus of these tensions, and the writers� proposals for resolving them.
Chapter One assesses Witi Ihimaera as a writer, and explores his concept of biculturalism, with particular emphasis on the distinctly Maori point of view which informs his analysis of contemporary social problems.
Chapter Two assays Ihimaera�s pastoral writings, Pounamu Pounamu, Tangi, and Whanau, tracing in them the development of his concept of biculturalism, and also the changes in Ihimaera�s writing that culminated in The new Net Goes Fishing, with the hardening of attitude that it expresses.
Chapter Three looks at the revisionism of Ihimaera�s view of New Zealand history from a Maori viewpoint. It uses Ihimaera�s The Matriarch not only as a means of exploring this revisionist Maori perspective, but also as evidence of the radicalisation of Ihimaera�s views, and the broadening of the concept of biculturalism to embrace not only cultural, but social and political matters.
Chapter Four considers Ihimaera�s The Whale Rider as a feminist restatement of earlier views and highlights the growing dilemma he faces concerning the concept of biculturalism.
Chapter Five focuses on Achebe, the writer, and his view of the role of the African writer in contemporary society. It argues that Achebe views himself as a seer, a visionary writer who has the answer that could regenerate his society.
Chapter Six analyses Achebe�s Things Fall Apart and Arrow of God, and argues that contrary to accepted views of Okonkwo, this character is not actually representative of his society but a deviant. It further argues that the post-colonial African societies� affictions with irresponsible leaders were already manifest in the colonial period, through characters such as Okonkwo and Ezeulu, whom Achebe sees as guilty of gross abuses of power and privilege.
Chapter Seven looks at both No Longer at Ease and A Man of the People, and argues that the failure of the first indigenous administrative class stems both from their having an incomplete apprehension of all the aspects of their heritage and the responsibility which power imposes on those who exercise it, and also from lack of restraint in wielding of power. It further argues that the unbridled scramble for materialism has resulted in the destruction of democratic principles.
In the context of contemporary New Zealand society, Ihimaera sees the solution for Maori post-colonial tensions as bicultural integration, but he is having problems with the concept in the face of increasing radical activism from Maoris who see it as little better than assimilation. Achebe, however, has opted for re-formism, having discarded traditionalism because it is inadequate for people in the modern world.
3
Tamuno, Paul Samuel. „The potential of the indigenous people's right to self-determination as a framework for accommodating the Niger Delta Communities' demand for self-determination within the sovereignty of Nigeria“. Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=227612.
Annotation:
This thesis examines the potential of the indigenous right to internal self-determination as a framework accommodating the demands of the Niger Delta Peoples for Self-determination within the sovereignty of Nigeria. The unsustainable exploitation of crude oil in the Niger Delta resulted in the ecological devastation of the region and adversely affected the Niger Delta People's subsistent traditional mode of using their lands. The response of the Niger Delta People was originally to seek redress by instituting legal actions in Nigerian courts. The failure of the majority of these actions, and the combined factors of the exclusion of the Niger Delta People from the process and proceeds of the oil industry and their marginalization in the political and administrative structure of Nigeria resulted in the demand by the Niger Delta People that Nigeria recognize their right to self-determination. They justified this demand for self-determination with the arguments that: Their dispossession from their lands by the government in Nigeria was akin to the exploitation of indigenous peoples in the Americas by colonial settlers. The unsustainable exploitation of resources in their territory placed them in the same position as colonized peoples experienced under foreign domination in the era of colonization. In a bid to protect her sovereignty, Nigeria does not recognize the rights of self-determination or 'peoplehood' or even minority status of any ethnic groups within Nigeria. This thesis argues that the indigenous right to internal self-determination is a framework that has the potential to bring lasting solution to the conflict between the Niger Delta people and the government of Nigeria for the following reasons: Indigenous internal self-determination prescribes a category of self-determination that is consistent with the sovereignty of states because it recommends inter alia autonomy with the territories of states. Indigenous internal self-determination provides a regime for sustainable development of resources as it recommends inter alia that states recognize the right of indigenous peoples to participation, consultation and free prior informed consent in the exploitation of resources in indigenous peoples' territory.
4
Wawryk, Alexandra Sophia. „The protection of indigenous peoples' lands from oil exploitation in emerging economies“. Title page, contents and abstract only, 2000. http://web4.library.adelaide.edu.au/theses/09PH/09phw346.pdf.
Annotation:
Bibliography: leaves 651-699. "Through case studies of three emerging economies - Ecuador, Nigeria and Russia - this thesis analyses the factors present to a greater or lesser degree in emerging economies, such as severe foreign indebtedness and the absence of the rule of law, that undermine the effectiveness of the legal system in protecting indigenous peoples from oil exploitation. Having identified these factors, I propose that a dual approach to the protection of indigenous peoples' traditional lands and their environment be adopted, whereby international laws that set out the rights of indigenous peoples and place duties on states in this regard, are reinforced and translated into practice through the self-regulation of the international oil industry through a voluntary code of conduct for oil companies seeking to operate on indigenous peoples' traditional lands."
5
Barnabas, Sylvanus. „The role of international law in determining land rights of indigenous peoples : the case study of Abuja Nigeria and a comparative analysis with Kenya“. Thesis, Northumbria University, 2017. http://nrl.northumbria.ac.uk/32544/.
Annotation:
In 1976, the Nigerian Government compulsorily acquired the ancestral lands of Abuja peoples of Nigeria without payment of compensation or resettlement. This is legitimised under Nigerian State laws. Indigenous peoples (IPs) suffer from injustices in relation to land globally. The purpose of this thesis is to find answers to the research questions emanating from this case study. One avenue explored herein in addressing dispossession of IPs’ lands in Africa, is through considering the relevance of international law on their rights. However, there is no universally agreed definition of IPs. In the determination of whether international law provides solutions to the challenges of protecting land rights of Abuja peoples, the existing description of IPs is challenged. The second avenue explored herein, is through a comparative approach to understanding how Kenya has resolved these challenges and how Nigeria should respond to similar challenges. The case study is used to illustrate the need for a viable relationship between State law, IPs’ customary law and international law. The choice of Nigeria is because the case study is in Nigeria. The choice of Kenya as a comparator is because like Nigeria, Kenya is Anglophone with a plural legal system and has recently embarked on law reforms in relation to customary land rights and the place of international law within its legal system. Drawing from theories of legal pluralism and post-colonialism, this doctrinal, case study and comparative enquiry, makes the following original contributions to knowledge. Firstly, the case study is used to argue that international law should expand its description of IPs to include collective of peoples with different cultures. Secondly, it draws from international child rights law to advance the argument that international law on IPs should present them more positively. Finally, the comparative analysis between Nigeria and Kenya on the above subjects has not been made by any known literature at the time of writing.
6
Ejims, Okechukwu Chima. „The role of international law in resource development through foreign investment and the protection of the rights of indigenous peoples : a case study of Nigeria“. Thesis, University of Leeds, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.522931.
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Macdonald, Fraser. „Parks, people, and power : the social effects of protecting the Ngel Nyaki Forest Reserve in eastern Nigeria : a thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Anthropology in the University of Canterbury /“. 2007. http://library.canterbury.ac.nz/etd/adt-NZCU20071106.114121.
Bücher zum Thema "Indigenous peoples Nigeria":
1
Saro-Wiwa, Ken. Genocide in Nigeria: The Ogoni tragedy. London: Saros International Publishers, 1992.
2
Olufemi, Vaughan, Hrsg. Indigenous political structures and governance in Nigeria. Ibadan, Nigeria: Bookcraft Ltd., 2004.
3
Neher, Gerald A. Cultures collide in my Nigeria. McPherson, KS: Gerald Neher Publishing, 2012.
4
Samuel, Crowther. Journal of an expedition up the Niger and Tshadda rivers undertaken by Macgregor Laird in connection with the British Government in 1854. Cambridge: Cambridge University Press, 2009.
5
Cohen, Abner. Custom and politics in urban Africa: A study of Hausa migrants in Yoruba towns. New York: Routledge, 2003.
6
Eze-Uzomaka, Pamela Ifeoma. Museums, archaeologists and indigenous people: Archaeology and the public in Nigeria. Oxford: Archaeopress, 2000.
7
Okundaye, Nike. Adire: An unspoken language : the patterns and meanings of an indigenous Yoruba textile : a pictorial book. Lagos, Nigeria]: [publisher not identified], 2010.
8
Hazzledine, George Douglas. White Man in Nigeria. Creative Media Partners, LLC, 2015.
9
Hazzledine, George Douglas. The White Man in Nigeria. Wentworth Press, 2016.
10
Saro-Wiwa, Ken. Genocide in Nigeria. Saros International Publishers, 2000.
Buchteile zum Thema "Indigenous peoples Nigeria":
1
Obianika, E. Chinwe. „Language as Tool of Exclusion and Dominance of Southeast Nigeria’s Indigenous Peoples: A Historical Perspective“. In Handbook of the Changing World Language Map, 1675–93. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-02438-3_18.
2
Obianika, E. Chinwe. „Language as Tool of Exclusion and Dominance of Southeast Nigeria’s Indigenous Peoples: An Historical Perspective“. In Handbook of the Changing World Language Map, 1–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73400-2_18-1.
3
Musa, Michael W., und Sulaiman Umar. „Advancing the Resilience of Rural People to Climate Change through Indigenous Best Practices: Experience from Northern Nigeria“. In Climate Change Management, 109–24. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-49520-0_7.
4
Hammed, T. B., und M. K. C. Sridhar. „Green Technology Approaches to Solid Waste Management in the Developing Economies“. In African Handbook of Climate Change Adaptation, 1–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42091-8_174-1.
Annotation:
AbstractThe severity of extreme weather and climate change impacts around the world has been a public health concern in the last few decades. Apart from greenhouse gas generation, poor waste management exacerbates consequences of global warming such as flooding, lower crop yields, and the epidemic of diseases which can escalate into disastrous situations. The general public in developing economies sees wastes as valueless materials and disposes them through open burning, stream dumping, or as conveniently as possible. Also, the cutting of trees for firewood leads to deforestation and desertification that increase people’s vulnerability to climate change impact. Against this backdrop, there is a need for a paradigm shift toward developing indigenous technologies that convert solid waste to cheap and clean energy. Various innovations use the “green technology approach” in putting trash back into the value chain. Furthermore, the green technology approach has a great potential to enhance adaptation and resilience among climate change-displaced populations where they can set up microenterprise on useful end products. In this chapter, unique features of these technologies at the Renewable Resources Centre of the University of Ibadan, practice-oriented researches, and a case study at Kube-Atenda community Ibadan, Nigeria, are presented. This chapter is therefore set out to showcase examples of waste management initiatives and strategies that have been successfully implemented elsewhere by the authors. It also focuses on how some countries in the continent, with developing economies, may foster their resilience and their capacity to adapt to climate change.
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Hammed, T. B., und M. K. C. Sridhar. „Green Technology Approaches to Solid Waste Management in the Developing Economies“. In African Handbook of Climate Change Adaptation, 1293–312. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_174.
Annotation:
AbstractThe severity of extreme weather and climate change impacts around the world has been a public health concern in the last few decades. Apart from greenhouse gas generation, poor waste management exacerbates consequences of global warming such as flooding, lower crop yields, and the epidemic of diseases which can escalate into disastrous situations. The general public in developing economies sees wastes as valueless materials and disposes them through open burning, stream dumping, or as conveniently as possible. Also, the cutting of trees for firewood leads to deforestation and desertification that increase people’s vulnerability to climate change impact. Against this backdrop, there is a need for a paradigm shift toward developing indigenous technologies that convert solid waste to cheap and clean energy. Various innovations use the “green technology approach” in putting trash back into the value chain. Furthermore, the green technology approach has a great potential to enhance adaptation and resilience among climate change-displaced populations where they can set up microenterprise on useful end products. In this chapter, unique features of these technologies at the Renewable Resources Centre of the University of Ibadan, practice-oriented researches, and a case study at Kube-Atenda community Ibadan, Nigeria, are presented. This chapter is therefore set out to showcase examples of waste management initiatives and strategies that have been successfully implemented elsewhere by the authors. It also focuses on how some countries in the continent, with developing economies, may foster their resilience and their capacity to adapt to climate change.
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„Nigeria“. In International Law and Indigenous Peoples, 303–35. Brill | Nijhoff, 2005. http://dx.doi.org/10.1163/9789047407324_018.
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Cohn, Samuel. „Ethnic Violence“. In All Societies Die, 124–27. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755903.003.0036.
Annotation:
This chapter discusses the economic basis of ethnic hatred and violence. Different nations and different historical periods have different economic issues at stake, and the form of ethnic conflicts is very local specific. Some of the most common forms include hostility to a middle-class minority in a peripheral agrarian nation, which sociologists call a middleman minority; cheap labor minorities in industrial societies, which refers to the African American situation in the present-day United States; and anti-immigration hostilities in industrial societies. Another form is conflict over the control of a corrupt state. Hausa–Yoruba–Ibo conflicts in Nigeria were almost certainly centered on control of the state and control of the petroleum revenues pertaining to the Nigerian state. Finally, there is justification for land seizure. One of the most long-term and enduring conflicts has been between peoples of European extraction and indigenous people in the rest of the world. Nearly all of those conflicts were about land use.
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Barnabas, Sylvanus. „The Role of International Law in Protecting Land Rights of Indigenous Peoples in Nigeria and Kenya: A Comparative Perspective“. In Indigenous, Aboriginal, Fugitive and Ethnic Groups Around the Globe. IntechOpen, 2019. http://dx.doi.org/10.5772/intechopen.85823.
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Haynes, Patrice. „African Humanism: Between the Cosmic and the Terrestrial“. In Beyond the Doctrine of Man, 161–90. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0008.
Annotation:
This chapter explores the anthropocentrism of African indigenous religions, with a focus on the religious traditions of the Yoruba peoples (south-west Nigeria). In doing so it hopes to disclose an alternative vision of the human to that of what Sylvia Wynter calls “Man,” the figure at the heart of colonial modernity. While the humanistic orientation of African indigenous religion could be understood in a Feuerbachian sense, this chapter argues that such an approach fails to address the Eurocentric assumptions in Feuerbach’s anthropological analysis of religion. Drawing on ritual studies and recent efforts to rehabilitate the idea of “animism,” the chapter goes on to sketch what it calls an “animist humanism.” The aim here is to articulate a religious anthropocentrism that indicates how thinking with African indigenous religions might enable us to think beyond the doctrine of Man.
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Abiolu, Rhoda Titilopemi Inioluwa, und Ruth E. Teer-Tomaselli. „Ṣaworoidẹ“. In Advances in Religious and Cultural Studies, 65–86. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7295-4.ch004.
Annotation:
Ṣaworoidẹ is a Nigerian film about the Yorùbá people in Nigeria. It accentuates the socio-cultural and political activities and nuances in Jogbo, representational of the “old Nigeria.” Ṣaworoidẹ itself is a “talking drum” laced with brass bells along its beatable surface. The “talking drum” is an indigenous musical instrument in West Africa, whose functionalities are those of communication and entertainment. But enshrined in this unique instrument are political and socio-cultural characteristics as represented in Ṣaworoidẹ. This chapter identifies those characteristics and their prominence in present-day Nigeria, particularly among the Yorùbá people. The authors unravel the notable and multifaceted use of the “talking drum” for political, religious, traditional, and mass mobilization activities. They suggest that cultural heritage policies of Nigeria, including curricula that facilitate indigenous knowledge, should provide support for this rich drumming tradition, especially in educational institutions.
Konferenzberichte zum Thema "Indigenous peoples Nigeria":
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Oruwari, Humphrey Otombosoba. „Corporate Social responsibility: A Paneacea for sustainable Development in Niger Delta Region of Nigeria“. In SPE Nigeria Annual International Conference and Exhibition. SPE, 2022. http://dx.doi.org/10.2118/211934-ms.
Annotation:
Abstract The objective of this study is to investigate the extent to which corporate social responsibility programme of oil and gas companies contribute to the social economic development in Niger Delta region that host oil and gas operations. Several stakeholders, namely Government leaders, community leaders and other members of oil and gas operating communities in Niger Delta are clamouring for a bigger share of revenue deriving from oil and gas operations in their areas in an effort to achieve a level of socio-economic development that is commensurate with the level of petroleum extraction in their areas of operations to reduce resource curse or the paradox of poverty that host oil and gas companies. Meanwhile, the oil companies believe that through their Corporate Social Responsibility programmes CSR, they are significantly contributing to sustainable socio-economic development of the rural communities that host their oil and gas operations. This scenario presents a gap and a conflict which necessitated an investigation into the study. The methodological framework employed in the study is that of literature review and multiple case study of some corporate social responsibility programe of some oil and gas companies. The study finding indicates that there are CSR programme like road construction, borehole water infrastructure, building of school and health facilities and award of scholarships. This entrench the believe in the oil and gas companies that their corporate social investment programme is more than adequate, however, the indigenous people in the host communities feel that these social investments are inadequate. To solve this problem, foster unity and harmony between key stakeholders in the oil and gas communities, the study concluded that a minimum corporate social investment threshold based on percentage of revenue be set and applied uniformly across the petroleum industry in Nigeria. In addition, each oil and gas company should make an annual CSR report to show the attainment of minimum annual corporate social investment. This will remove opacity and enhance transparency, uniformity and predictability in the CSR programme of oil and gas companies in Niger Delta, with the level of socio-economic development reflecting the level of oil and gas endowment and extraction in the petroleum bearing communities.