Journal articles on the topic 'Indigenous peoples Nigeria'
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1
Barnabas, Sylvanus Gbendazhi. "Abuja Peoples of Nigeria as Indigenous Peoples in International Law." International Journal on Minority and Group Rights 25, no. 3 (August 3, 2018): 431–57. http://dx.doi.org/10.1163/15718115-02502002.
Abstract:
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, and Hemen Philip Faga. "INDIGENOUS PEOPLES’ RIGHTS OVER NATURAL RESOURCES: AN ANALYSIS OF HOST COMMUNITIES RIGHTS IN NIGERIA." Lampung Journal of International Law 3, no. 2 (November 1, 2021): 121–36. http://dx.doi.org/10.25041/lajil.v3i2.2402.
Abstract:
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, no. 1 (June 30, 2018): 1–16. http://dx.doi.org/10.46568/jssh.v57i1.75.
Abstract:
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, no. 2 (November 1, 2021): 125–58. http://dx.doi.org/10.22373/petita.v6i2.118.
Abstract:
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, no. 1 (February 28, 2017): 24–56. http://dx.doi.org/10.1163/15718115-02401003.
Abstract:
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, no. 3 (September 2007): 591–610. http://dx.doi.org/10.1017/s0009640700500596.
Abstract:
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, no. 6 (November 2020): 307–15. http://dx.doi.org/10.20339/phs.6-20.307.
Abstract:
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, no. 1 (September 1, 1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.
Abstract:
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., and 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, no. 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, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
Abstract:
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.
11
ISYAKU, USMAN, ALBERT A. ARHIN, and ADENIYI P. ASIYANBI. "Framing justice in REDD+ governance: centring transparency, equity and legitimacy in readiness implementation in West Africa." Environmental Conservation 44, no. 3 (January 26, 2017): 212–20. http://dx.doi.org/10.1017/s0376892916000588.
Abstract:
SUMMARYThis paper investigates the dimensions of justice in Reducing Emissions from Deforestation and forest Degradation plus enhancement of forest carbon stock (REDD+) in West Africa. By paying explicit attention to transparency, equity and legitimacy (TEL) in Nigeria and Ghana, the paper examines justice considerations in REDD+ implementation with a focus on tenure. We draw on analysis of policy documents and interviews with stakeholders in both countries. Our results show that commitment to the pursuit of justice in both cases is limited when examined through the elements of TEL. Efforts to recognize the tenure rights of indigenous peoples, effective representation in decision making and transparent disclosure of information to all stakeholders were limited in Ghana by the tacit evasion of tenure ambiguities, especially in the migrant-dominated REDD+ pilot areas. In Nigeria, such limits were shown in a similar evasion and in the strategic orchestration of tenure complexities evident in the changing local forest access under a protectionist regime. We argue that explicit attention to TEL as mediating dimensions of the normative elements of justice provides important insights into how environmental policy instruments such as REDD+ might both enable and disable justice for local people living around project sites.
12
EZEALA, J. I., and MBALISI ONYEKA FESTUS. "INTEGRATING INDIGENOUS SOCIO-CULTURAL FORMS IN ENVIRONMENTAL ADULT EDUCATION FOR CONFLICT RESOLUTION BETWEEN PASTORAL NOMADS AND HOST COMMUNITIES IN NIGERIA." International Journal of Research -GRANTHAALAYAH 9, no. 2 (March 15, 2021): 345–53. http://dx.doi.org/10.29121/granthaalayah.v9.i2.2021.3381.
Abstract:
Conflict between pastoral nomads and host communities in Nigeria today have resulted in the degradation of the environment, and the impoverishment of the host communities. This has occasioned banditry, criminality and even armed insurgency by nomads and host communities. Strategies identified by government and researchers geared towards resolving the conflict and ensuring peaceful co-existence between farmers and herders have not helped to a large extent. Such strategies include among others, establishment of cattle colony in the federating states, establishment of the Commissions of Enquiry, and deployment of securities, environmental dialogue, environmental communication, environmental mediation, regular environmental sensitization meetings. In spite of the above-mentioned strategies, the conflict still persisted. This paper explored some of the indigenous socio-cultural forms which can be integrated in environmental adult education for forestalling conflict between pastoral nomads and their host communities in Nigeria. The paper concludes that since environmental adult education thrives on the experience of the participants derivable from their value systems which brings to bear in learning, efforts should be made to utilize these sociocultural forms which embody peoples’ values systems in mobilizing and educating herders and farmers on the need for peaceful co-existence.
13
Ademola, Oyedokun-Alli, Wasiu. "A Jurilinguistic Analysis of Proverbs as a Concept of Justice Among the Yoruba." Journal of Language Teaching and Research 12, no. 5 (September 1, 2021): 829–36. http://dx.doi.org/10.17507/jltr.1205.23.
Abstract:
Polemical surveys of the rich cultural heritage of the peoples of Africa, especially before their contact, and eventual subjugation to the western imperialists have continued to reverberate across Africa and beyond. The surveys bemoan the abysmal disconnect between the African societies and their indigenous socio-cultural and institutional values. It has been pointed out, more than three decades ago, by Nkosi (1981) that indigenous languages formed part of a living organism forever changing to accommodate concepts and ideas which, over time, became the common heritage of all those who speak the same language. This paper examines the jurisprudential concept of justice among the Yoruba of South West Nigeria, with examples drawn from Yoruba proverbs. What linguistic instruments were available to canonize the justice systems and how were they deployed? The plethora of examples, it is found, have become etched on people’s consciousness and sensibilities, such that they become canonized into unwritten laws in many of the societies. In strict consideration of jurisprudence as the science of law, the study investigates how Yoruba proverbs constitute a corpus of linguistic materials used in informal administration of law among the Yoruba. Although lacking established benchmarks, many of the proverbs have become the codes in the process of administration of justice, which in many cases is conciliatory and not adversarial. In effect, therefore, the study is a contribution to the growing research on African linguistics and jurisprudential analysis. This viewpoint is ensconced in a metaproverb: “a re ma ja kan o si”. (Disagreements are inevitable amongst folks).
14
Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.
Abstract:
This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.
15
Dr Christopher Ochanja Ngara. "WAS NIGERIA’S OFFERING OF ASYLUM STATUS TO PRESIDENT CHARLES TAYLOR OF LIBERIA A DIPLOMATIC BLUNDER?" Journal of International Studies 18 (October 16, 2022): 63–87. http://dx.doi.org/10.32890/jis2022.18.3.
Abstract:
This paper critically examines the appropriateness or otherwise of the granting of asylum status to former Liberian President, Charles Taylor by the Nigerian government on August 11, 2003. The paper argues that the granting of asylum status to Taylor was consistent with Nigeria’s Afrocentric foreign policy and traditional “big brother” role in Africa. The objective of the asylum was to end the 14-year-old-conflict and return peace and stability to Liberia. However, after the asylum was granted to Mr. Taylor, Nigeria came under serious international pressure from the United States (US) and Western allies to release Taylor for trial at the Special Court for Sierra Leone (SCSL). Using desktop review, the findings showed that the asylum was an outcome of a multilateral agreement in which the United Nations (UN), African Union, Economic Community of West African States (ECOWAS), the US, and the United Kingdom (UK) played active roles. The paper also establishes that granting asylum to Taylor was within Nigeria’s international obligation under Article 12(3) of the African Charter on Human and Peoples’ Rights of 1981, for which Taylor qualified at the time of the asylum. Similarly, the Declaration of Territorial Asylum, 1967 gives asylum granting the state the powers to evaluate the grounds for granting such asylum. Thus, Nigeria’s asylum accorded to Taylor was the country’s prerogative and consistent with international law even though he was indicted for war crimes and crimes against humanity by the SCSL. Therefore, Nigeria’s action in granting asylum to Mr. Taylor neither violated any treaty to which Nigeria was a signatory at the time of granting the asylum nor amounted to a diplomatic blunder. Rather, Nigeria’s willingness to grant asylum to Taylor which subsequently led to the successful resolution of the Liberian crisis was widely commended in global diplomatic circles. Apart from applying indigenous diplomacy in conflict resolution, Nigeria’s rating as an effective regional power increased. To sustain the country’s pedigree of diplomatic excellence in resolving the Liberian crisis, Nigeria should rally ECOWAS countries to deepen economic integration, achieve self-reliance and make the sub-region less vulnerable to manipulation by Western powers.
16
Ogbomo, O. W. "Precolonial History of the Owan People: A Research Agenda." History in Africa 18 (1991): 311–21. http://dx.doi.org/10.2307/3172069.
Abstract:
The trend in precolonial Nigerian historiography has been the attempt to concentrate studies on prominent kingdoms, major ethnic nationalities, and coastal communities. Consequently, the histories of acephalous societies have been neglected by historians. A. E. Afigbo once warned Nigerian historians against the danger inherent in the overconcentration of research on the history of megastates to the neglect of ministates, arguing that the history of the smaller polities should not be presented as footnotes to the history of major states.The raison d'être of this paper is to draw attention of historians to one of these neglected communities, the Owan peoples of Nigeria. They inhabit Owan Local Government Area of Bendel State, and consist of eleven clans: Emai, Ighue, Ihievbe, Ikao, Iuleha, Ivbiadaobi, Evbiomoin, Ora, Otuo, Ozalla, and Uokha. Linguistically, they belong to the Edo-speaking people centered in Benin. While it is true that Owan history has been neglected, that of their women suffers doubly because of their gender and as members of the society. Clearly such questions as what Owan society has been like in the past; how it has come to be what it is; what factors operate within it; what currents and forces move the people; and what general and personal factors have shaped events in the area should be the concern of historians interested in Owan history. In answering these questions the origins of the people and the evolution of precolonial sociopolitical institutions should be investigated. The economic arrangements which have sustained the society over the years will no doubt be of interest to would-be researchers. In addition, the links between the various groups and clans in term of trade, politics, and social relations should be studied. An examination of precolonial judicial arrangements and how they coped with crime and punishment will lead to an understanding of the currents within Owan society. Since all societies are dynamic, changes which occurred in the precolonial setting may reveal the resilience of indigenous institutions. Any reconstruction of Owan history must of necessity examine published, archival, and oral evidence. It is hoped that this research agenda will spur historians to focus attention on major aspects of Owan history—origins, economic, political, and social relations—with equal attention to the roles of men and of women.
17
Afigbo, A. E. "The Anthropology and Historiography of Central-South Nigeria Before and Since Igbo-Ukwu." History in Africa 23 (January 1996): 1–15. http://dx.doi.org/10.2307/3171931.
Abstract:
This paper is a study of the methods and concerns of anthropology and history in central-south Nigeria in the period since about 1900, and of the changes which they have had to undergo in response to changing times and demands. To highlight the response of either discipline to the differing needs of different times, we shall take 1970, the date of publication of Thurstan Shaw's Igbo–Ukwu: An Account of Archaeological Discoveries in Eastern Nigeria, as our critical dividing line. Beyond doing that, however, we shall treat the years 1900 to 1970 as failing into sub-periods, with ca. 1900 to 1951 representing the high-noon, and 1951 to 1970 the twilight, of colonialism for the practice of either of these disciplines under consideration.It is perhaps necessary to emphasize that for our first sub-period, 1900-1951, we shall be dealing mainly with the methods and concerns of anthropology, rather than also with history strictly speaking. It was a period marked by the unchallenged dominance of anthropology and anthropologists as far as the study of society was concerned. What passed for history, and therefore what, for the period, will be treated as historiography, concerns the speculations of anthropologists about the past of the peoples of central-south Nigeria, and with the work of one or two inspired indigenous amateurs such as Jacob Egharevba. By and large I agree with the view of Bill Freund, supported by Toyin Falola, to the effect that “the colonial period produced very little by way of overtly historical publication. The dominant colonial science was anthropology.” Thus this paper is on the idiosyncratic waywardness of colonial anthropology, the impact of this waywardness on the emergent historiography of central-south Nigeria from 1951 to 1970, the efforts of post-1970 anthropologists and historians to shake off this waywardness, and the part played by Shaw's Igbo-Ukwu in this struggle to end the baneful influence of that “dominant colonial science.”
18
Obiorah, Kenneth Ekezie. "The Role of Nigerian Indigenous Languages in Covid-19 Discourse." Journal of Language and Health 2, no. 2 (October 3, 2021): 43–52. http://dx.doi.org/10.37287/jlh.v2i2.514.
Abstract:
Nigerian Indigenous languages are quintessential to the modus operandi of communication in Nigeria. The indigenous languages are dominated by English language which is a lingua franca in Nigeria. Since the broke out of COVID-19 disease; a 'highly transmittable and pathogenic viral infection’ there have been several measures to contain the disease. The need to spread adequate information that will enhance the personal safety of Nigerians has led to the use of the indigenous languages in facilitating information sharing among indigenous people in Nigeria. Consequently, this study investigates the role of the Nigerian indigenous languages in the fight against COVID-19. Methodologically, data were collected through electronic media. Salawu’s model for indigenous language developmental communication was adopted for this study. The results of this study show that Nigerian indigenous languages are used in spreading COVID-19 preventive measures, media briefing on National television, health orientation and, medical research. This shows that the Nigerian indigenous languages which overtime has been dominated by English could be very significant at a critical time of medical delivery.
19
Nwobi, J. C., and M. A. Alabi. "Access to Land and Legal Security of Tenure: Implications and Impact on Rural Development in Abia State, Nigeria." Journal of Physical Science and Environmental Studies 7, no. 2 (August 28, 2021): 15–21. http://dx.doi.org/10.36630/jpses_21004.
Abstract:
In the rural and communal settings, land rights are culturally attached to indigenous peoples in Nigeria, especially the inhabitants of the southern part of the country. Culturally, the customary land tenure system has generic value and security in such ways that it could be transferred from one owner to owner without restrictions. Security of land tenure is a vital ingredient that enhances the transferability of greater altitudes of investment. The study adopted a random sampling method and selected 1,061 house-owners and administered a set of structured questionnaires that contained questions that probed into issues on their accessibility to land and legal security of tenure. Another set of questionnaires was differently designed to elicit information from other stakeholders (Land managers, Town planning Agencies, Community/Family Heads, etc). Data obtained from the primary source were subjected to empirical analysis. The data were also complemented by secondary data. The findings revealed the socio-economic characteristics of the house-owners, means and duration of the period of land acquisition, determinants of access to land, and the implications on the securing planning permission, construction of illegal structures and the quality of construction. Finally, the paper recommended that tenure security in customary areas can be enhanced through the formalization of customary tenure. Governments should facilitate this process, initially where there is a demand for formalization. There is a need to harmonize reform efforts across customary and statutory law, regulations. Keywords: Land, Access to Land, Security of Tenure, Statutory law, Customary law, Rural Land.
20
Geysbeek, Tim. "From Sasstown to Zaria: Tom Coffee and the Kru Origins of the Soudan Interior Mission, 1893–1895." Studies in World Christianity 24, no. 1 (April 2018): 46–65. http://dx.doi.org/10.3366/swc.2018.0204.
Abstract:
This article 1 underscores the key role that Tom Coffee, an ethnic Kru migrant from Sasstown, Liberia, played in founding the Soudan Interior Mission (SIM). Coffee journeyed with Walter Gowans and Thomas Kent up into what is now northern Nigeria in 1894 to help establish SIM. Gowans and Kent died before they reached their destination, the walled city of Kano. SIM's other co-founder, Rowland Bingham, did not travel with his friends, and thus lived to tell his version of their story. By using materials written in the 1890s and secondary sources published more recently, this work provides new insights into SIM's first trip to Africa. The article begins by giving background information about the Kru and Sasstown and the impact that the Methodist Episcopal Church had on some of the people who lived in Sasstown after it established a mission there in 1889. Coffee's likely connection with the Methodist Church would have helped him understand the goal and strategy of his missionary employers. The article then discusses the journey Coffee and the two SIM missionaries took up into the hinterland. The fortitude that Coffee showed as he travelled into the interior reflects the ethos of his heritage and town of origin. Coffee represents just one of millions of indigenous peoples – the vast number whose stories are now not known – who worked alongside expatriate missionaries to establish Christianity around the world. It is fitting, during SIM's quasquicentennial, to tell this story about this African who helped the three North American missionaries establish SIM.
21
Alpern, Stanley B. "What Africans Got for Their Slaves: A Master List of European Trade Goods." History in Africa 22 (January 1995): 5–43. http://dx.doi.org/10.2307/3171906.
Abstract:
A great deal has been written in recent decades about the Atlantic slave trade, including the mechanics and terms of purchase, but relatively little about what Africans received in return for the slaves and other exports such as gold and ivory. And yet, if one is trying to reconstruct the material culture of, say, the Guinea Coast of West Africa during the slave-trade period, the vast European input cannot be ignored.The written evidence consists of many thousands of surviving bills of lading, cargo manifests, port records, logbooks, invoices, quittances, trading-post inventories, account books, shipping recommendations, and orders from African traders. English customs records of commerce with Africa during the eighteenth century, when the slave trade peaked, alone contain hundreds of thousands of facts. A thorough analysis of all available data would call for the services of a research team equipped with computers, and fill many volumes. Using a portable typewriter (now finally abandoned for WordPerfect) and a card file, and sifting hundreds of published sources, I have over the years compiled an annotated master list of European trade goods sold on a portion of the Guinea Coast from Portuguese times to the mid-nineteenth century. The geographic focus is the shoreline from Liberia to Nigeria; from it more slaves left for the New World than from any comparable stretch of the African coast. I call the area “Kwaland” for the Kwa language family to which nearly all the indigenous peoples belong.
22
Abakporo, Princewill C. "Dance and content issues: implications for contemporary indigenous dance in Nigeria." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (April 15, 2020): 72–82. http://dx.doi.org/10.4314/ejotmas.v7i1-2.5.
Abstract:
Many traditional dances have witnessed downturn in patronage to occasion academic debates geared towards reviving interest in indigenous performances and live theatres in Nigeria. It is within this context that this article closely look at content issues in Nigerian indigenous dance from a diachronic perspective and observed that the seeming dwindling patronage for certain Nigerian indigenous dances is as a result of the inability of indigenous dance creators and performers to package indigenous dance products to reflect popular tastes in contemporary times. Also, it is observed that content issues in art are indicators that human society is constantly in a state of flux and that as humanity responds to these changing realities; art must do the same to remain relevant to the society within a particular period. Drawing on this, the study concludes that Nigerian indigenous dance space could be enlivened when its contents are at par with dominant societal realities and respond to prevailing societal conditions within the time of its creation while retaining its structures and form as a cultural document for the people. It recommended that the approach, packaging, and performance of indigenous dances from formalist and philosophical aesthetic consciousness will aid in the malleability of traditional dance contents to satisfy changing societal and audience needs.
Keywords: Traditional dance, Indigenous dance art, Nigeria Content issues, Patronage
23
Lawuyi, O. B. "The Obatala Factor in Yoruba History." History in Africa 19 (1992): 369–75. http://dx.doi.org/10.2307/3172006.
Abstract:
History records it that Obatala was the ruler of the indigenous peoples of southwestern Nigeria when they were conquered by Oduduwa. The exact date of the encounter remains problematic, owing largely to the nature of the source of information, oral tradition. At one level of interpretation, therefore, Obatala myths represent the struggle for the domination of the autochthonous groups, but there is another dimension. Although Oduduwa's image and achievements came to overshadow and dwarf Obatala's role in history, the latter has persisted as a deity, appropriated into the Yoruba pantheon as a symbol of peace:It is essentially difficult to describe a Yoruba religious festival. It is not what happens that really matters, nor indeed is it important what is done. What does matter is the intense spiritual experience that can be shared even by strangers. During these events sacrifices, prayers, drumming, singing, dancing all combine to create an atmosphere, an emotional situation which allows the worshippers to come near the god ….The second day of the [Obatala] festival has a feature not unlike a Passion Play. There is no spoken dialogue but singing accompanies the performance and the entire action is danced. The story is of a fight between the Ajagemo [who is the personification of Obatala] and another priest bearing the title of Olunwi. Ajagemo is taken prisoner by Olunwi and carried off from the palace. The Oba [king], however, intervenes for his release. He pays ransom to Olunwi, and Ajagemo is liberated and allowed to return to the palace. The return gradually attains the qualities of a triumphal procession.
24
Eromosele, Owens Patricia. "Costumes as depiction of cultural identity in Pedro Agbonifo-Obaseki’s Idia." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (April 15, 2020): 310–20. http://dx.doi.org/10.4314/ejotmas.v7i1-2.20.
Abstract:
In Nigeria, costumes present interesting vistas for exploring cultural identity. They have social implications and at times are politically implicated. This may be attributed to Nigeria’s multi-cultural atmosphere that makes costumes a reflection of the cultural identity of the people. Nigerian performances in festivals and play productions provide a platform to study and appreciate this phenomenon. Using the participant observation and literary methods, this article interrogates how costumes can depict the cultural identity of a people. It appropriates the dynamics of costumes as depiction of indigenous identity, using a play production of Pedro Agbonifo-Obaseki’s Idia as directed by Israel Wekpe under the aegis of the Edo State Chapter of National Association of Nigerian Theatre Arts Practitioners (NANTAP) at the University of Benin in 2013. The study reveals that costume promotes the cultural worldview of the people it represents. The conclusion reached is that costumes in Nigeria must depart from such outside influences that undermine their ability to communicate indigenous identity.
Keywords: Costume, Cultural identity, Idia, Play production, Nonverbal communication
25
Aule, Thomas Terna, Roshida Binti Abdul Majid, Mahmud Bin Moh’d Jusan, and Moses Iorakaa Ayoosu. "Exploring Motivational Factors of Indigenous House Form for Value-Based Development: The Tiv People of Central Nigeria in Context." International Journal of Sustainable Development and Planning 17, no. 2 (April 26, 2022): 683–91. http://dx.doi.org/10.18280/ijsdp.170234.
Abstract:
The quest for contextual identity and value-based developments by concerned authorities justifies the necessity to explore the inherent motivating factors that influence housing formation and the built environments of the varied Nigerian ethnic groups. Rapoport's identification of socio-cultural values as the primary influencers of house form has come under scrutiny, stipulating a replication in different contexts. One tends to ask about the motivating factors for the indigenous house form of the different ethnic groups in Nigeria that need to be explored and harnessed for value-based planning, design, and development for future infrastructure. This study explores the motivating factors of the indigenous house form of the Tiv people of central Nigeria, filtered through Maslow's Hierarchy of needs. This qualitative study utilised the Means-End Chain soft laddering technique, where 24 participants were interviewed, analysed, and ranked. According to the findings, Tiv indigenous dwellings are circular-shaped, connecting them to their cultural heritage. The open compounds also permit communal interactions in their natural setting and express their determination to live independent family lives. For housing stakeholders in Nigeria, the primitive values evoked in this study are essential for developing a contemporary, culturally sustainable society.
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Aule, Thomas Terna, Roshida Binti Abdul Majid, Mahmud Bin Moh’d Jusan, and Moses Iorakaa Ayoosu. "Exploring Motivational Factors of Indigenous House Form for Value-Based Development: The Tiv People of Central Nigeria in Context." International Journal of Sustainable Development and Planning 17, no. 2 (April 26, 2022): 683–91. http://dx.doi.org/10.18280/ijsdp.170234.
Abstract:
The quest for contextual identity and value-based developments by concerned authorities justifies the necessity to explore the inherent motivating factors that influence housing formation and the built environments of the varied Nigerian ethnic groups. Rapoport's identification of socio-cultural values as the primary influencers of house form has come under scrutiny, stipulating a replication in different contexts. One tends to ask about the motivating factors for the indigenous house form of the different ethnic groups in Nigeria that need to be explored and harnessed for value-based planning, design, and development for future infrastructure. This study explores the motivating factors of the indigenous house form of the Tiv people of central Nigeria, filtered through Maslow's Hierarchy of needs. This qualitative study utilised the Means-End Chain soft laddering technique, where 24 participants were interviewed, analysed, and ranked. According to the findings, Tiv indigenous dwellings are circular-shaped, connecting them to their cultural heritage. The open compounds also permit communal interactions in their natural setting and express their determination to live independent family lives. For housing stakeholders in Nigeria, the primitive values evoked in this study are essential for developing a contemporary, culturally sustainable society.
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Olalekan Eyitayo, Ajibade, and Olabode Bolanle Motunrayo. "Local Governments as Training Ground for National Political Leadership in Nigeria: A Study of Yewa South Local Government." Sumerianz Journal of Social Science, no. 44 (November 18, 2021): 118–28. http://dx.doi.org/10.47752/sjss.44.118.128.
Abstract:
The study examines the role of local governments as a training ground for national political leadership in Nigeria expending Yewa South Local Government as a study. Survey research design was adopted in conducting this research and relies on primary and secondary sources for data collection. The population for this study consists of employees of Yewa South Local Government council. The primary data came from the one hundred and six (106) questionnaires that were administered to the respondents. The research showed that local governments serve as a training ground for national political leadership in Nigeria expending Yewa South Local Government as a research. This was further supported when out of 102 respondents sampled, 40% of the respondents strongly agreed that indigenous government functions as guidance in lieu of national political leadership. The aforementioned was also discovered that local governments have significantly facilitated national political leadership in Nigeria. The paper concludes by saying that ifthe qualities of governance defies in Nigeria are to be transcended, Nigerian frontrunners must eschew self-regarding inclinations and stimulate the conjoint good of the Nigerian people through people oriented governance. The paper therefore recommends that concerted exertions must be geared in the direction of certifying that they are audacious and determined leaders, fortified to tackle these challenges: reviving local governance; guaranteeing resilient democratic culpability; constructing civil society; creating hard-hitting choices amid compressions; decentralizing power to indigenous people; endorsing equality; and undertaking disparity.
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EKPO, Omotolani Ebenezer. "The Eurhythmics of Swange Dance of the Tiv People of Central Nigeria." Journal of Advance Research in Social Science and Humanities (ISSN: 2208-2387) 7, no. 12 (December 31, 2021): 01–09. http://dx.doi.org/10.53555/nnssh.v7i12.1127.
Abstract:
Eurhythmics in Dalcroze study is defined as the engagement of human body in rhythmic movement and active listening. Jaques-Dalcroze’s involvement of Eurhythmics in music pedagogy is aimed at securing steady position for the body and mind as well as a calculated and unconstrained expression of rhythm. African indigenous music and dance is predominantly functional with intensive assignation of the body and soul of the participants to satisfy the rhythmic drum patterns provided by the musicians. The teaching of music in traditional African settings may be generally informal, yet deliberate. The training technique of the notable indigenous dances in Nigeria informally employ the Dalcroze Eurhythmics teaching technique in the step by step movement pattern and dynamics employed during their group practices, especially with younger members of the group. Among the various traditional dance found in the Tiv clan of central Nigeria, the Swange dance is purposefully selected for this study to validate the relevance of Dalcroze to indigenous Nigerian culture, with regard to music and movement. This paper employ the ethnographic study approach; it combines participatory and observation research methodologies, theoretical engagement, and ample illustrative style of writing, to portray the everyday complexities of music/dance learning among the people.
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Mezie-Okoye and Charles Chukwurah. "The State and Separatist Agitations in Nigeria: An Analysis of The Dynamics of The Indigenous People of Biafra (IPOB)." International Journal of Research and Innovation in Social Science 06, no. 06 (2022): 833–40. http://dx.doi.org/10.47772/ijriss.2022.6627.
Abstract:
Consequently, this study examined the connection between the separatist actions of the Indigenous People of Biafra (IPOB) and their effects on the continuing existence of the Nigerian state. It also studied how the IPOB’s use of provocative language exacerbated ethnic tensions and how the amount of government persecution hindered the IPOB’s separatist objectives in Nigeria. Documentary methodology was employed in the study, and secondary sources and content analysis were allegedly used to collect data. The frustration-aggression theory offered an adequate theoretical foundation for this study’s analysis. This study indicates that the IPOB’s use of provocative language exacerbated ethnic tensions, namely between the Igbo and Hausa tribes. In addition, it was seen that state persecution had minimal impact on their separatist movement and goals. According to the findings of the study, the periodic separatist agitations in Nigeria are the result of the Nigerian government’s insensitivity and failure to provide inclusive and effective leadership. In order to reduce the central government’s excessive concentration of power and responsibilities, the research suggests, among other things, the devolution of authority from the federal government to the component states. In addition, the Nigerian government should initiate a reorientation campaign that promotes a culture of patriotism, responsible leadership, and transparency in government among the public. Based on these findings, the report recommends, among other things, that the Nigerian government eschew the use of force in favour of conversation and other diplomatic strategies.
30
Ezewudo, Ugochukwu Obumneme, Ikeagwuchi Ikechukwua Ukwuoma, and Favour Chukwuemeka Uroko. "BEYOND RELIGION AND ETHNICITY: Sit-At-Home and Freedom Agitations among the IGBO in South-Eastern Nigeria." MAHABBAH: Journal of Religion and Education 3, no. 2 (October 16, 2022): 165–85. http://dx.doi.org/10.47135/mahabbah.v3i2.52.
Abstract:
The concept of "sit-at-home" is a recent term used by freedom agitators, particularly of Igbo extraction, to get the attention of the Nigerian government to grant sovereignty to the Indigenous people of Biafra. It is also a concept that challenges the authority of the government while asking it to end marginalisation and to release the leader of IPOB, Nnamdi Kanu, who was arrested and is presently in the custody of the Department of State Services (DSS). Sit-at-Home, particularly in Anambra, Enugu, Imo, Abia, and Ebonyi (South-Eastern states of Nigeria), has been given socio-political interpretation. Generally, politics is supposed to be the machinery for resolving conflict and governing the people sincerely. Unfortunately, it has become an agent of disunity in the Nigerian state. This has led to several agitations in the past, but they are more vocal in present times. The agitations for freedom have often triggered violence and conflict between the government and the freedom agitators, given room for the marginalisation of certain regions, and consequently proved Nigeria's government's inability to decide on behalf of the governed. The methodology used in the study is a qualitative phenomenological method. The study examines the challenges and implications of the concept for the socio-economic, socio-political, socio-cultural, and socio-religious lives of the people of southeastern Nigeria. The paper observes that this face-off could be resolved if the needs of the Igbo were critically examined and attained. The paper calls on the government to organise a dialogue and a referendum in order to end the menace in the South-Eastern region.
31
Lazarus, G. N., and I. IJinadu. "Forms and usage of indigenous knowledge as tools to improve the quality of life in Idemili South Local Government Area Anambra State, Nigeria." Journal of Library Services and Technologies 2, no. 2 (June 2020): 17–27. http://dx.doi.org/10.47524/jlst.v2i2.2.
Abstract:
The study investigatedthe forms of indigenous knowledge (IK) and how their utilization determines the quality of life of people in Idemili South Local Government Area of Anambra State, Nigeria. While the main objective of the research wasto investigate how the forms and usage of indigenous knowledge improve the quality of life of people in Nigeria, the specific objectives were: to identify the forms of indigenous knowledge in Nigeria, examine the use of indigenous knowledge in Nigeria and determine the quality of life of rural people in Nigeria. Adopting a survey research design, a multi-stage sampling technique was used to select 287 rural dwellers whose age range was between 20-65years from seven (7) communities as respondents for the study. The questionnaire hadthree sections A-C. The questions were tested for validity and reliability using the Cronbach‟s alpha test. One of the major findings was that appropriate use of the identified forms of IK significantly improve the quality of life of rural people. The study recommended, among others, that libraries and librarians should endeavor to preserve and disseminate IK in Nigeria in order to rekindle interests in indigenous knowledge as a research domain intended to improve the quality of life of the rural people.
32
Francis, Gbobo Isesoma, and Sonny Clement Okoseimiema. "Distribution of Earlobe Attachment among Kalabari People of Southern Nigeria." Scholars Journal of Applied Medical Sciences 10, no. 11 (November 13, 2022): 1884–86. http://dx.doi.org/10.36347/sjams.2022.v10i11.011.
Abstract:
Background: In documenting anthropological characteristics of a population, the earlobe attachment is one of the anthropological parameters that is considered. Indigenous populations in Nigeria have had some of their anthropological features documented. Hence, this study was aimed at determining the distribution of earlobe attachment among the Kalabari people of Southern Nigeria. Materials and Methods: The study was descriptive and cross-sectional which involved a total of 1342 subjects which comprised 671 males and 671 females who were sampled conveniently. The participants were all from Kalabari ethnic group in Rivers State (south-south) Nigeria. All subjects included in the study were indigenes of the Kalabari extraction, participants who had distortions or any form of structural anomaly of the external ear were excluded. Results and Discussions: The distribution of earlobe attachment based on gender and total population showed thus: males [free 390(58.1%), attached 281(41.9%), total 671(100.0%)]; females [free 407(60.6%), attached 290(39.4%), total 671(100.0%)]; Total population gave thus [free 797(59.4%), attached 571(40.6%), total 1,342(100.0%)]. Conclusion: The attached and detached (free) earlobes were both more frequent in the females than the males. In general, the ratio of free (detached) and attached is 8:6. The study revealed that free (detached) earlobe was more frequently distributed than the attached among the Kalabari people. Keywords: Earlobe, Attached, Detached/free, Kalabari, Nigeria.
33
Amiara, Amiara, Solomon, Dr Paul Uroku Omeje, and Dr Kennth Igbomaka Nwoikie. "Ethnic Politics and the Agitation for Restructuring Nigeria: Implication for National Development and Dialogue Initiative." Archives of Business Research 7, no. 10 (October 22, 2019): 51–60. http://dx.doi.org/10.14738/abr.710.7142.
Abstract:
The evolution of NIgerian State is shrouded in cultural complexities that are built on linquistc variations and ethno-religious discontents. Asa a product of the British imperialism, the 1914 amaglmation of the northern and southern protectorates saw the emergence of what became an independent NigerianState on October 1, 1960. Thus, the activities of these imperialists led to the birth of Nigeria's naionalism which was couched in ethnic nationalism rather than true pan Nigerianism. This ethnocentrism has advertently deepened Nigeria's problems and led to the evolution of several regime system that manifested into resource control, independent movement and ethnic militants. Scholars and policy-makers alike, have over the last two decades tried several workable political system without actually arriving at any possible solution thereby stoking the flame of ethnic based crises that fraught Nigerian sovereignty. Against this background, the proclamation of the Sovereign State of Biafra was celebrated with attended war that followed therein. Therefore, it is understood that the aftermath of the war still linger and gave birth to Indigenous People of Biafra. While it could be said that the bulk of Nigerian resources are committed to finding solution to the existing political structures, it is obvious that the weighter problems arising from corruption, prebendalism and lack of true federalism that resulted to the evolution of ethnic millitias are still neglected. Therefore, the study identifies corruption, favouritism and nepotism as the majorproblems of ethnic politics in Nigeria while applying thematic, and historical analytical method as a method of analysis
34
Chinedu, Osita, Fabian, Anoke Amechi Fabian, and Eze Solomon Uchechukwu. "Mandatory Sit-at-home Order by the Indigenous People of Biafra (IPOB) and Economic Activities in South East, Nigeria." International Journal of Economics, Business and Management Research 06, no. 07 (2022): 01–12. http://dx.doi.org/10.51505/ijebmr.2022.6701.
Abstract:
In reaction to the Federal Government of Nigeria's prolonged arrest and detention of the Indigenous People of Biafra (IPOB) leader, the group in the Southeast issued a Monday sit-athome order, effectively grounding the region economically. This study examined the effect of mandatory closure of markets on Mondays by IPOB and its economic implications in Southeast, Nigeria. A survey research design was adopted for the study, with a population of 250 which doubled as a sample size due to the limited number. A questionnaire was the only instrument of data collection used. Collected data were analyzed with the regression technique at a 5% level of significance. The study uncovered that the sit-at-home order has a huge hostile effect on the economic activities in the southeast, Nigeria. The study recommended that the regional government (South-eastern), religious bodies, traditional rulers, and other key stakeholders, should diplomatically and politically engage the central government of Nigeria for the release of the IPOB leader; the Federal government should adopt all-inclusive governance as this will return full economic activities to the zone.
35
Omonijo, Dare Ojo,, Michael Chibuzor, Anyaegbunam, and Chukwuemeka A. F. Okoye. "Indigenous People of Biafra (IPOB) Agitation for Autonomy: The Implications for Nigeria’s Unity and the Survival of the Igbo Nation." Journal of International Cooperation and Development 5, no. 3 (November 5, 2022): 39. http://dx.doi.org/10.36941/jicd-2022-0012.
Abstract:
This article is set to discuss the continual agitation of IPOB for autonomy from the Nigerian state. The study uses data from a secondary source with content analysis as a methodology. Among other things, the paper examines reasons predisposing the agitation and implications of such an agitation on the unity of Nigeria and the survival of the Igbo nation. The study engages theories of secession to illustrate IPOB’s agitation and presents strategies which could be used to actualize IPOB’s ambition. In its concluding remarks, the study argued in favour of IPOB’s position for self-government through a strong adherence to wisdom wisdom and strategies discussed, as against the open confrontation strategy, due to the posture of the Nigerian government which is not favourable towards the agitation.
Received: 28 June 2022 / Accepted: 18 October 2022 / Published: 5 November 2022
36
Ogundipe, Kolawole Mathew. "Effect of Indigenous Language Interference on the Yoruba People Proficiency in English: A Syntactic Approach." International Journal of Systemic Functional Linguistics 3, no. 1 (December 14, 2020): 10–21. http://dx.doi.org/10.55637/ijsfl.3.1.2413.10-21.
Abstract:
A common phenomenon in a multilingual nation, especially a nation where a second language exists among different native languages, is the ‘linguistic interference’ which impedes effective communication among the people that use such a second language. This issue could be attributed to the fact that the second language users do not have all-encompassing knowledge of the rules which guide the use of the language. This research takes a run at finding out the effect of interference of indigenous language on proficiency in English (in both oral and written communications) among Yoruba People in Nigeria. This study focuses on the linguistic interference which usually occurs at the syntactic level of the indigenous language (Yoruba) and the Nigerian ‘lingua franca’ (English). The research adopts a descriptive survey method and error analysis approach for data analysis. The findings of this study show that the second language users of English bring the knowledge of the rules and features of their native languages into existence in the use of English in communication. This results in ungrammatical expressions in their everyday communication.
37
Kamalu, Ikenna, and Orowo Precious Atoma. "The construction of tenor, identities and power relations in online discourses on indigenous people of Biafra (Ipob)." Journal of Gender and Power 12, no. 2 (December 1, 2019): 97–115. http://dx.doi.org/10.14746/jgp.2019.12.006.
Abstract:
Previous studies on ethnic, religious and political expressions and activities in Nigeria have examined issues such as religious and political intolerance between and among groups. In particular, the activities of pro-Biafra groups such as that of the Movement for the Actualisation of the Sovereign State of Biafra (MASSOB), Biafra Zionist Movement (BZM), Indigenous People of Biafra (IPOB) and Biafra Independent Movement (BIM) among others in real life and in online forums have also been studied by scholars from different ideological and theoretical standpoints. However, none of these studies examined the deliberate expression of ethnic, religious and political identities and otherness in the discourses that emanate from the arrest, detention and trial of Nnamdi Kanu, the separatist founder of IPOB, by the government of Nigeria. This study aims at unearthing the deep sense of exclusion that underlies the reactions that trail his arrest and trial in online platforms. A total of twenty online comments were purposively selected and analysed within the tenets of critical discourse analysis (CDA) in order to unearth the ethnic, religious and political ideologies that underlie them. This study gives an insight into how individual and group ideologies in online discourses can threaten the autonomous face wants of others and also that of the corporate existence of the nation. The theoretical orientation adopted for the study leads to the understanding that ethnic, political and religious sentiments underlie the use of language in crisis/conflict situations in the Nigerian context. This study significantly espouses the notion that there is the need for equity, social justice and mutual trust between groups in Nigeria.
38
Eziechine, Augustine Obiajulu. "An evaluation of the dramatic aesthetics of Ikenge and Ifejioku festivals of Ossissa people of Delta State." IKENGA International Journal of Institute of African Studies 22, no. 3 (September 1, 2021): 1–16. http://dx.doi.org/10.53836/ijia/2021/22/3/005.
Abstract:
This paper evaluates the dramatic aesthetics of the Ikenge and Ifejioku festivals of Ossissa people of Ndokwa-East Local Government Area of Delta State, Nigeria. The study, which is a survey of the performance tradition, critically analyses the controversy surrounding the views of African dramatic scholars (the evolutionists and the relativists) on the question of what constitutes drama in the context of Nigerian traditional performances. This controversy arose as a result of Aristotle’s concept of drama with its emphasis on imitation, plot, dialogue, conflict, etc. Based on this concept, Ruth Finnegan describes the indigenous festival traditions in Africa as “quasi-dramatic phenomena” that lack the Western dramatic structures. While the evolutionist school of thought argues that the traditional festivals are not drama but rituals, the relativist school claims that the traditional festivals in Africa can be considered as dramatic performances since most of the features of drama such as music and dance, audience participation, costumes, stage, etc., are present in the festival traditions. The study employs a field work-oriented methodology, involving participatory observation of the festivals, interviews, documentary analysis, audio records, and photographs of scenes and events. The findings of the study confirm that traditional African festivals are indeed dramatic performances. The study concludes that the African traditional performance mode is indigenous to African people and must not necessarily mirror the Western model. The paper, therefore, submits that the Ikenge and Ifejioku festivals of Ossissa can be seen as complete drama just like any other Western dramatic forms.
39
Ottuh, Peter O. O. "Evwie (Kola Nut) and its socio-religious values among Idjerhe people of Nigeria PEOPLE OF NIGERIA." Australasian Review of African Studies 42, no. 1 (June 1, 2021): 51–63. http://dx.doi.org/10.22160/22035184/aras-2021-42-1/51-63.
Abstract:
The popular edible fruit called kola nut that is found all over the Earth is native to the people of West Africa. In Idjerhe (Jesse) culture, the kola nut is part of the people’s traditional religious activities and spirituality. The presentation, breaking, and eating of the kola nut signifies hospitality, friendship, love, mutual trust, manliness, peace, acceptance, happiness, fellowship, and communion with the gods and spirits. These socio-religious values of the kola nut among the Idjerhe people are not well documented,however, and this paper aims to fill the lacuna. It employs participatory observation and oral interviews, supported by a critical review of scholarly literature on the subject. The research posits that churches can use the kola nut as a Eucharistic element that would be meaningful and indigenous to the Idjerhe people.
40
DIOP, Samba. "Nollywood: Indigenous Culture, Interculturality, and the Transplantation of American Popular Culture onto Postcolonial Nigerian Film and Screen." Communication, Society and Media 3, no. 1 (December 12, 2019): p12. http://dx.doi.org/10.22158/csm.v3n1p12.
Abstract:
Nigeria, the Giant of Africa, has three big tribes: Yoruba, Igbo, and Hausa. It was a British colony which was amalgamated in 1914. The country became independent in 1962 and was right away bedeviled by military coups d’états and a bloody civil war (1967-1970). In 1999, the country experienced democratic dispensation. In the 1990s, the Nollywood nascent movie industry—following in the footpath of Hollywood and Bollywood—flourished. The movie industry grew thanks to four factors: Rapid urbanization; the hand-held video camera; the advent of satellite TV; and, the overseas migrations of Nigerians. Local languages are used in these films; however, English is the most prominent, along with Nigerian pidgin broken English. Many themes are treated in these films: tradition and customs, religion, witchcraft and sorcery, satire, urban and rural lives, wealth acquisition, consumerism, etc. I discuss the ways in which American popular culture is adopted in Nigeria and recreated on screen. Nigeria and USA share Federalism, the superlative mode, and gigantism (houses, cars, people, etc.), and many Nigerians attend American universities. In the final analysis, the arguments exposed in this paper highlight the multitude of ways in which Nigerians navigate the treacherous waters of modernity and globalization.
41
Shehu, Allahde. "Western Education versus Indigenous Knowledge of the Tarok in Plateau State, Nigeria." Information Impact: Journal of Information and Knowledge Management 11, no. 4 (February 17, 2021): 59–68. http://dx.doi.org/10.4314/iijikm.v11i4.6.
Abstract:
This paper advocates the need for the preservation and conservation of Indigenous Knowledge of the Tarok in Plateau State, Nigeria. The paper started by discussing western education and the indigenous knowledge of the Tarok people and the possible threat of indigenous knowledge extinction due to lack of written records and problems associated with preservation and conservation of the knowledge. The paper also looked at the brief history of Tarok People, the philosophical basis of the Tarok indigenous knowledge/education, the differences and similarities between Tarok indigenous knowledge and western education, and the aspect of the Tarok indigenous knowledge. Finally, the paper concluded that the Tarok indigenous knowledge was more practical than the western education and that the indigenous type of education had a bearing to the traditions, norms and culture of the people. The paper also recommended among others, the establishment of Tarok indigenous knowledge resource centres (museum) and written record on Tarok indigenous knowledge to avoid the threat of extinction.
Keywords: Western Education, Indigenous Knowledge, Preservation, Tarok
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Adisa, Toyin Ajibade, and Gbolahan Gbadamosi. "Regional crises and corruption: the eclipse of the quality of working life in Nigeria." Employee Relations: The International Journal 41, no. 3 (April 1, 2019): 571–91. http://dx.doi.org/10.1108/er-02-2018-0043.
Abstract:
Purpose In recent years, there has been a rapid decline in the quality of working life (QWL) of Nigerian workers at all levels. This phenomenon is cryptic and knowledge thereof is inadequate due to a dearth of compelling research on QWL in Nigeria. The purpose of this paper is to a deeper understanding of QWL among Nigerian workers by investigating the impact of corruption and regional crises on QWL in this non-western context. The study also examines what QWL means to Nigerian employees. Design/methodology/approach The study employs qualitative data gleaned from semi-structured interviews. Findings The research reveals that corruption has a strongly negative effect on employees’ QWL, which in turn affects their motivation, attitude towards their job and the psychological contract between them and their employers. Furthermore, the findings revealed that regional crises (such as the heinous activities of the Boko Haram sect in the north–east, the continuing agitation of the secessionists (e.g. the Indigenous People of Biafra), in the south–east, and the tumultuous activities of the Niger Delta Avengers in the south–south) have combined to reduce employees’ QWL. Research limitations/implications The extent to which the findings of this research can be generalised is constrained by the selected sample of the research (public sector employees). Originality/value These results and the practical implications thereof will be useful to the Nigerian Government, policymakers and organisations for creating and enhancing good QWL in Nigeria.
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Okpadah, Stephen Ogheneruro. "Social Reality and Cultural Propagation in Funke Akindele-Bello’s Jenifa’s Diary." Przegląd Krytyczny 3, no. 1 (May 6, 2021): 99–110. http://dx.doi.org/10.14746/pk.2021.3.1.6.
Abstract:
Apart from originating contemporary norms and cultures among its viewers, Nigerian television series portray new and emerging constructions and practices that the populace is able to identify with. Recently, one television series that has become popular in Nigeria is Jenifa’s Diary. Its popularity stems from its incorporation of the Nigerian English, the British English and the indigenous Yoruba language, as well as the antics and codification(s) of the eponymous character, Jennifer. Her utility of a distinctive English language which deviates from the Nigerian Pidgin and the British English, has made this series popular among viewers. This has created a new linguistic culture and also appropriated what I term the Jenifanlingua franca. It is not a rarity to see children, teenagers and adults communicate in the same manner as Jennifer. Against this backdrop, this paper examines Funke Akindele-Bello’s television series Jenifa’s Diary as Nigerian social reality and a medium for cultural propagation. This study examines socio-cultural nuances in Jenifas Diary. The research is qualitative as it utilises the literary and content analysis methods. The study reveals that Jenifa’s Diary captures the plight of the African been to in the Western world and that the television serial is rich with its incorporation of the Nigerian Pidgin English, the British English and some indigenous Nigerian languages such as the Yoruba language, as well as the antics and codification(s) of the eponymous character, Jennifer. While Jenifa’s Diary and other Nigerian television series are products of social realities, they also create spaces for new socio-cultural landscapes. The study has been able to explain the imperative of television series on the Nigerian socio-cultural space. Cineastes should produce television serials that will educate and stimulate the populace towards becoming better people in the society.
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Ikeke, Mark Omorovie. "Terrorist Cultural Heritage Destruction and Ecotourism in Nigeria: Philosophical Perspectives." East African Journal of Environment and Natural Resources 5, no. 1 (July 4, 2022): 196–203. http://dx.doi.org/10.37284/eajenr.5.1.738.
Abstract:
Cultural heritage is an important aspect of a people’s life. Without cultural heritage, a people lose their sense of identity, cohesiveness, values; and their entire wellbeing is gravely impacted. Cultural heritage includes a people’s customs, places, practices, values, artistic expression, and landscapes. It is made up of tangible and intangible resources. Especially for tangible or material resources they are vital for eco-tourism. There will be no base for eco-tourism without the land, places, cultural artifacts, and monuments. Though cultural heritage is very important to cultural wellbeing and tourism in Nigeria, it is endangered by the activities of terrorists. This paper critically analyses the cultural destruction and threat posed by Boko Haram and other terrorist activities and how these have impeded eco-tourism in Nigeria. It will use viewpoints from both the western and indigenous philosophical tradition to highlight the significance of cultural heritage, the immorality of cultural destruction and the ethical imperative to promote eco-tourism. The paper finds that cultural heritages are being destroyed in Nigeria by terrorists and thus impeding ecotourism. It concludes that there is need to end terrorist cultural heritage destruction in Nigeria to promote ecotourism.
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Olademo, Oyeronke. "Women, Religion and Health Policy in a Nigerian Community." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 43–54. http://dx.doi.org/10.47963/ojorhv.v4i.351.
Abstract:
Focusing in recent decades on the city of Ilorin, in Kwara State, southwest Nigeria, I propose to consider the interrelationships and tension between religious convictions and healthcare policy, as a case study for evaluating the status of women in the Nigerian polity. My resolve on this approach is informed by the pervasive religiosity of the Nigerian nation and by the minimal attention accorded religion in policy formation and Nigerian women. The correlation between philosophy and religion mandates the serious consideration of religion in policy formation and execution. One foremost example is the case of Kwara State’s health sector, especially noticeable in policies concerning child and maternal mortality. I intend to investigate the underlining principles among the people for certain practices that have presented serious challenges to health care policies and their implementation. While three major religions of Nigeria are adequately represented in Ilorin, Islam prevails over Christian and indigenous religions. Although the Islamic system of sharia is not practiced as the sole judicial system in Ilorin, Kwara State, the implications of sharia, which is practiced in conjunction with the civil justice system, for the status of women is apparent. An attempt will be made to proffer explanations and answers where applicable to critical questions. What is the role of religion in women’s identity formation? How does this role affect women’s status in the society and health programs in Nigeria e. g maternal and child health and education policies? How may an appreciation of the status of women in the religious sector affect their reception and utilization of official health policies? Are there mutual avenues that accommodate the religious identity of women and explicate health issues? How may religion serve as a prism for re-evaluating the state’s health care policy for women?
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Ako, Rhuks Temitope, and Olubayo Oluduro. "Identifying Beneficiaries of the UN Indigenous Peoples’ Partnership (UNIPP): The Case for the Indigenes of Nigeria's Delta Region." African Journal of International and Comparative Law 22, no. 3 (October 2014): 369–98. http://dx.doi.org/10.3366/ajicl.2014.0099.
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Dauda, Saliman. "Housing Habitability in Abuja Indigenous Settlements." International Journal of Civil Engineering, Construction and Estate Management 10, no. 2 (February 15, 2022): 67–124. http://dx.doi.org/10.37745/ijcecem.14/vol10n267124.
Abstract:
The study examined the housing habitability conditions in Indigenous Peoples Settlements. The research adopted the Urbanized Indigenous Peoples Settlements. These constitutes 14% of the 773 indigenous Settlements that were inexistence at the promulgation of Abuja as the Nigerian New Federal Capital Territory in 1976. In the second stage of data collection,10% of the houses was selected by simple random sampling technique to give a total of 1349 Households. The results of the study revealed that adult constituted lowest proportion (3.4%) of residents in the Indigenous Peoples Settlements. Analysis of Variance(ANOVA) confirmed that, there were significant differences in the age distribution of residents (F=4.11, p= 0.005). The results also inferred, that a trifling 1.0% of the residents in the study area were high income earners, while 99.0% were low and middle income earners. Housing habitability attributes were subjected to factor analysis to evaluate the factors of housing habitability conditions in the study area. Thus, it was discovered that there existed negative correlation between privacy(va), proxemics and security(vb);(-5108,0.0011). The research also opined that abundant, affordable and reliable energy supply(vh) had positive correlation in all Indigenous Settlements (ve,0.6120,0.0001). Furthermore, the study identified social, location, structural and neighborhood attributes as factors that influenced housing habitability in the Indigenous people residents Settlements. In general, the Study concluded that lack of houses with building codes compliance, absence of building with certified designs and absence of fire safety measures was the highest factor (mean=3.32, standard deviation = 0.334) that influence housing habitability conditions. While the next ranked factor of housing habitability (mean=3.12, standard deviation=0.232) was the lack of access road to most Indigenous Settlements.
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Chiluwa, Innocent. "A nation divided against itself: Biafra and the conflicting online protest discourses." Discourse & Communication 12, no. 4 (March 14, 2018): 357–81. http://dx.doi.org/10.1177/1750481318757778.
Abstract:
This research analyses media and online discourses produced by the Indigenous People of Biafra (IPOB), a Nigerian separatist/secessionist group that seeks a referendum for the independence of the Igbo ethnic group of Nigeria. The research examines discourse structures, such as language use that clearly or implicitly produces propositions of conflict and war, tribalism and hate-speech. Discursive strategies such as labelling, exaggeration, metaphor and contradiction applied by the group to produce ideological discourses of outrage are also analysed. Moreover, conflicting discourses produced by the Igbo politicians and factions of IPOB and other Biafra campaign groups are analysed in terms of their political implications to the overall self-determination efforts of the Biafra nation. The study concludes that the pragmatic implications of discourses that reflect opposing views, as well as varied ideological perspectives by group members, suggest that Biafra is a nation divided against itself and are a people incapable of the separate nation that they seek.
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Amazigo, Uche. "Onchocerciasis and Women's Reproductive Health: Indigenous and Biomedical Concepts." Tropical Doctor 23, no. 4 (October 1993): 149–51. http://dx.doi.org/10.1177/004947559302300404.
Abstract:
Women in a rural farming community in Etteh, Nigeria, have traditional beliefs about onchocerciasis which differ from the concepts of modern science. Recognizing these beliefs may allow health workers to gain the confidence and participation of the people and increase the effectiveness of control programmes.
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Yakubu, Suleiman. "The Socio-cultural and Political Practices of the People of the Auchi Kingdom Before the Arrival of the Nupe in Nigeria." Athens Journal of History 9, no. 1 (December 19, 2022): 69–94. http://dx.doi.org/10.30958/ajhis.9-1-3.
Abstract:
Ancient African civilizations flourished for centuries in large expanse of land stretching from the Nile Valley to West Africa. In what is known as the Nigeran nation today was formerly made up of kingdoms and empires. One of such kingdoms was the Auchi Kingdom which was invaded by the Nupe in 1860 and they introduced some of their socio-cultural practices but the British dislodged the Nupe in 1897 by establishing British colonial rule which brought about socio-economic exploitation and also further innovations in the Auchi kingdom. Many socio-cultural and political practices of the Auchi Kingdom was abolished and the Nupe people introduced their own cultural and traditional practices after they established their imperial rule over the Auchi Kingdom. It must be said that many indigenous African traditions and socio-cultural practices dwindled away while some remained after European colonialism. Drawing from oral sources and ethnographic research in the region, the article argues that Auchi Kingdom in Nigeria had well-organized socio-cultural and political practices that was the binding force of the people before the Kingdom was overrun by the Nupe people that altered their indigenous practices in 1860 prior to the arrival of the British colonialist in 1897.