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Igbo cultural and religious worldview: An insider's perspective

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Abstract

Although it can easily be contended that there is no dearth of ethnographic reports and writings on the Igbo people of Nigeria, yet it can equally be argued that most of such reports, particularly those arising from the works of Christian missionaries and British colonial ethnographers had largely been concerned with giving a general picture of the mores, customs and traditions of the Igbo. The core of such writings often present the Igbo as primitive people given to some unchanging cultural traits/habits, rather than as agentic people, known for their well articulated cultural and religious worldview. In particular, most of the previous anthropological reports on the Igbo arose at those regrettable days of colonial denigrations in which the perspectives of indigenous African peoples were treated with much disdain, with the people themselves being approached as mere informants to be spoken-for rather than to be listened to regarding their views on the nature of life in the human world. Using the technique of documentary analysis and in-depth library research methodology, the present paper intends to correct some of the shortfalls embedding most of the previous anthropological reports on the Igbo. In particular, the paper plans to educate the reader on some ideals and ethos of the Igbo of Nigeria. In making this contribution it is not assumed that the reader knows much about the culture of the Igbo. Hence it is expected that at the end of the presentation, a lot should have become clearer regarding Igbo culture and religious worldview as well as the rituals and procedures of the key transitional ceremonies of Igbo religion.

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... Whereas culturally, the Igbos speak a common language and have similar traditions (albeit with varying degrees of differences and similarities), the traditional Igbo socio-political structure was multifaceted and comprised of village gatherings, monarchy, and gerontocracy (Chuku, 2005(Chuku, , 2018. Many traditional Igbo societies did not have a formalized or centralized political structure; what they had were independent village assemblies (Korieh, 2006;Nwoye, 2011). Some of these village groups were facilitated by a dual-sex council, led by the oldest individual in the council; thus, leadership was often based on age . ...
... were very insightful and provided guidance and direction on matters of economic, political and social concerns to their communities (Korieh, 2011, p. 56). Most Igbo societies were based on a patrilineal lineage structure where succession is through the male (Nwoye, 2011), with a few exceptions, such as the Ohafia Igbos (Mbah, 2017). Politically, different women's associations provided women with opportunities for political participation in their communities (Azodo, 2019;Chukukere, 1998). ...
... Women who married other women did so in part for socio-cultural and economic reasons, as the nature of gender relations in Igboland afforded social change through female-to-female marital partnership . Also, because most traditional Igbo societies were patrilineal, it follows that inheritance was through male descent (Nwoye, 2011). However, the flexible gender system in Igboland afforded women some level of influence and independence, such as inheriting properties as male daughters (Amadiume, 1987). ...
Thesis
This study explores how market women perceive and experience peace and conflict in informal local markets in Southeastern Nigeria. The study seeks to enrich the understanding of gender and peacebuilding in ‘local’ contexts by exploring market women’s peacebuilding practices and how they negotiate the structures that can hinder this experience. Examining market women’s contextual understanding of peace and conflict in informal local markets also exposes the varied ways in which the informal sector embeds structures of injustice on the one hand and provides a space for resilience and agency on the other hand. Through a feminist and Peace and Conflict Studies (PACS) framework, the study demonstrates how women’s survival strategies developed to meet their basic needs contribute to the understanding of positive and feminist peacebuilding in Africa. Feminist perspectives are wide-ranging; however, many feminists have argued that patriarchal gender norms strengthen women’s marginalization in all spheres, in addition to excluding women’s experience from peacebuilding literature. African feminist perspectives contextualize the challenges African women encounter and emphasize the processes they undertake to address these issues. Generally, PACS and feminist scholarship address the structures that can cause inequality and the necessary conditions for positive peace experiences. The primary data source used in this study was in-depth semi-structured interviews. The participants were fifteen market women drawn from seven different markets in Aba, Abia State, Southeastern Nigeria. The study findings reveal two types of pervasive conflict in informal local markets, interpersonal conflict between traders over customer rivalry and structural conflict between traders and market authorities and state officials caused by perceived unjust policies, high levies and inadequate infrastructures in the market environments. The study findings also reveal that market women develop strategies to meet their basic needs, and these practices contribute to peaceful relations in the markets. The provision of adequate infrastructures and financial support from the government at all levels can help to alleviate the devastation that may arise due to potential global and local crises and to decrease the possibilities of traders suffering from both direct and indirect forms of violence in their marketplaces.
... Southeastern Nigeria is home to the Igbo-speaking tribe. The word "Igbo" denotes the people occupying the region and their language (Nwoye, 2011). The Igbo tribe is one of the three dominant tribes in Nigeria, together with the Hausa and Yoruba, who occupy the northern and western parts, respectively. ...
... Being indigenous to the study area, we understand that culture is an integral part of the people, and they will do whatever it takes to uphold it. Although the Igbo people send children to school to acquire formal education, the informal transfer of Igbo cultural values remains an important aspect of their lifestyle (Nwoye, 2011). Therefore, glocalizing tourism in the region requires adopting the type that leads to the revival and preservation of their cultural values. ...
... One more point to make here about the strategies for glocalizing tourism in Southeastern Nigeria is the importance of considering the Igbo cultural influence on residents' perceptions and opportunities for participating in tourism. In the study area, people do not believe in gender equality (Nwoye, 2011); and as a result, men have more freedom than women, especially regarding making public decisions. The implication is that many women representatives in this research were indifferent to tourism. ...
Article
Purpose The purpose of this paper is to explore and understand the perceptions of residents of Southeastern Nigeria about glocalizing tourism in the region to help improve their support for the sustainability of the industry. Emphasis is laid on their expectations and strategies to maximize the positive impacts while minimizing the negative aspects in a bid to address their specific local needs. Design/methodology/approach This paper adopts an ethnographic approach to explore the perspectives of key stakeholders in Southeastern Nigeria's tourism industry. These include traditional rulers, men, women and youth representatives, chief priests and local security agents. Decision-making theory is adopted to frame the study. Findings The findings identified residents' expectations from glocalizing tourism. They see tourism as an avenue for initiating community projects, creating jobs, patronizing farm produces, reviving cultural practices and addressing religious crises. Research limitations/implications This research focused only on selected communities within Southeastern Nigeria. The implication is that the findings do not represent what obtains in other communities within the region. Future research should extend to these areas to have a deeper understanding of how residents perceive the glocalization of tourism. Practical implications As the government and developers continue to invest in the tourism industry in the study area, glocalization could be a good way to address specific local needs and gain residents' support in the future. Originality/value This paper represents a new research approach for understanding the perceptions of residents about the Nigerian tourism industry.
... The Executive powers are vested in and exercised by the elected governor and assisted by the This view may have come from their understanding of archeological evidence that indicates that the Igbo were in occupation of parts of Southeastern Nigeria by 2000─3000 BCE (Achebe, 1958;Nwoye, 2011). Achebe (1958) further argues that archeological evidence shows today's Igbo people and their ancestors have been settled in roughly the same geographical region for two thousand years or more. ...
... The bulk of the population lives east of the river, with heavy concentration at Okigwe, Orlu, Owerri, Onitsha, and Awka. The other part of the Igbo group lives west of the river(Nwoye, 2011). There have been debates and hypotheses on the origin of the Igbo people, which has led to a whole host of diverse views about their origin story. ...
... ). Among them, enormous emphasis is placed on solid personal achievement that promotes the life of independence as one matures with age(Nwoye 2011). The comments below express what respondents think to be core Igbo values ...
Book
Centuries after its introduction in Africa, the western-style logistics system has not replicated the same results it has in other parts of the world. The continent continues to grapple with a poorly developed logistics and supply chain management system, infrastructure, and low intra-Africa trade at a time when African governments have committed to expanding trade and manufacturing through the implementation of the African Continental Free Trade Area (AfCFTA) agreement. There is a persistent myth that Africa had no indigenous logistics and supply chain management system before coming in contact with Europeans is inferior to the Western prototype. This has resulted in systemic neglect of research on indigenous logistics and supply chain management systems by scholars and practitioners within and outside Africa. The continuous failure of the Western logistics and supply chain management system and the ongoing implementation of AfCFTA have necessitated the urgent development of a logistics system designed for the African socioeconomic environment and the peculiarities of the people. The interaction of indigenous logistics and its existence side by side with the western system for centuries has evolved into a hybrid system better suited to the needs and circumstances of the people. This explorative study examined the history of Indigenous Logistics Systems (ILS) in pre-colonial Nigeria, its development over time, and its modern-day incarnation in Nigeria, Africa's most populous country, through qualitative data gathered from the six geopolitical zones and a review of the literature. The study found that ILS in Nigeria is the cultural creation of the people through the efficient management of available resources and the use of indigenous knowledge. For the first time, this study defined indigenous logistics systems and supply chain management. The modern-day expression is called the “waybill system”, which is sending goods through registered vehicles at motor parks. It is the most popular and is the choice of the undisputed majority of the citizens. The system is consistent with the cultural norms and habits of the people, prioritizes the use of local knowledge and resources in an integrated manner, offers a competitive advantage to practitioners, and is sustainable. The system derives its strengths and effectiveness from its availability, simplicity, affordability, and trust. This study concludes that, if standardized and improved with the application of simple technology, the “waybill” system has the answers to the challenges of logistics and supply chain management (SCM) in Africa and could well be the sole supply chain management system in Nigeria and across Africa.
... Etiologies and ideas of disease causation in precolonial Igbo society stemmed from its endogenous religion, cosmology and worldviews. Historians and anthropologists of religion in south-eastern Nigeria have meticulously studied the interrelatedness of Igbo religion, cosmology and worldviews alongside the cultural and socio-economic ordering of Igbo society prior to colonial rule (see Oriji 2009;Meek 1937;Anigbo 1982;Aguwa 1993;Ikenga-Metuh 1985;Nwoye 2011;Kalu 1978;. These authors have underscored the centrality of Álā, the earth mother, in the social-cultural ordering of Igbo society, the origin of totemism in Igboland, the corpus of Igbo beliefs concerning their cosmic rationalization, the purification rites in traditional Igbo settings, taboos and ordinary laws, and Igbo ideas of life, death and the afterlife. ...
... According to Ogbu U. Kalu and C. H. Kraft, 'worldviews' covers a set of precepts through which people rationalize their existence, collective experiences and the cosmic power of the universe (Kalu 1992: 42;Kraft 1972). These rationalizations interpreted the causes of misfortune, illness, disease, death and unforeseen circumstances such as inclement weather conditions, strange happenings and perennial problems (Nwoye 2011). Considering the implications of worldviews on diseases in Igboland, it is vital to weave leprosy within its contours and structures. ...
Article
This research examines the continuity and changes in Igbo thoughts on leprosy by exploring Igbo cosmology and its relationship with Christian and colonial ideas about the disease. The perception of leprosy in precolonial Igboland reveals a shocking similarity with the later Judeo-Christian identity and the perception of leprosy that dominated the area during colonialism. It argues that colonial and Christian missionary ideas did not radically transform the perceptions of leprosy in south-eastern Nigeria. Instead, what happened was merely an adaptation and continuity of prevailing thoughts about the disease. Using oral evidence, archival materials and existing anthropological works on Igbo worldviews and cosmology, this research shows the changes in the colonial socio-cultural knowledge of leprosy. After careful analysis, it concludes that, while colonial medicine and the missionaries’ idea of leprosy healed leprosy sufferers and transformed their identity, most Igbo people continued conceptualizing the disease as an aberration and maintained the stigmatization of sufferers.
... The bulk of the population lives east of the Niger river, with heavy concentration at Okigwe, Orlu, Owerri, Onitsha, and Awka. The other part of the Igbo group lives west of the Niger river [38]. ...
... Different towns or villages hold their markets on different market days. All local deities have special market days that are sacred to them [38]. Varvar and Akor (2016) claim, however, that ecological differences and varied vegetation appear to have been the major reason behind the development of local and regional trade amongst the Igbo. ...
Article
Full-text available
Background: Centuries after its introduction in Africa, the western-style logistics system has not replicated the same results as it has in other parts of the world. The continent continues to grapple with poor logistics infrastructure and low intra-Africa trade at a time when governments in Africa are committed towards the expansion of trade and manufacturing through the implementation of the African Continental Free Trade Area (AfCFTA) agreement. There is a pressing need, therefore, for the development of a logistics system designed for the African socioeconomic environment and the peculiarities of the people. Methods: This paper examines the operations of the Indigenous Logistics Systems (ILS) in pre-colonial Nigeria and its development over time through qualitative data gathered from the six geopolitical zones in Nigeria and a review of literature. Results: ILS in Nigeria is the cultural creation of the people through the efficient management of available resources and the use of indigenous knowledge. The system derives its strengths and effectiveness from its availability, simplicity, affordability, and trust. Conclusions: The paper concludes that if improved with the application of simple technology, ILS has the answers to the challenges of logistics and Supply Chain Management (SCM) in Africa.
... In Igboland, this includes how individuals and communities have reclaimed and redefined their religious practices. This perspective is crucial for understanding the dynamic and evolving nature of religious identity in the region (Kalu, 2008;Nwoye, 2011). ...
Article
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This scholarly work delves into the resurgence of neo-traditionalism in Igboland, Nigeria, and its profound impact on the Christian church. Through a comprehensive analysis, it explores the complex interplay between traditional cultural practices and Christian beliefs, shedding light on the tensions, conflicts, and adaptations that have emerged within the Igbo Christian community. Employing a multi-faceted methodological approach, including qualitative interviews, historical analysis, and media scrutiny, the study reveals significant socio-religious challenges faced by the church and also underscores opportunities for the church to adapt and navigate this complex landscape by engaging in dialogue, fostering cultural sensitivity, and emphasizing core Christian values. Ultimately, the study emphasizes the importance of collaboration between the church, community leaders, and government agencies to promote peace, unity, and mutual respect among diverse religious groups, ensuring the harmonious coexistence of traditional cultural practices and Christian beliefs in Igboland.
... Erosion is defined as the washing away of the soil surface by natural agents such as water and wind. [19], defines erosion as "one of the surfaces processes that sculpture the earth"s landscape and constitutes one of the global environmental problems". There are several factors to gully erosion. ...
... The challenge of identity crises has therefore come to be one of the most daunting dilemmas of contemporary Africa; from the colonial era till the present times. Therefore, the forceful and uncanny approach of the colonial system that employed the techniques of shaming and psychological attack on the core components of the socio-cultural life of the Africans such as their religion and art, has come to be identified by scholars of African history as the root cause of identity crises and loss of faith in the self, (Cole and Aniakor 1984), (Nwoye 2011). Consequently, many Africans of the colonial era abandoned and, in extreme cases, set ablaze many of their art objects which were at the heart of their religious practices and taught by the colonialists to be idols. ...
Article
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The practice of art lends itself to not just the issues that concerns aesthetics, but also it is employed in social reconstruction and interrogation of identities, meanings and belief system of a people with the potency of initiating a shift in behavior. These are some of the things the Ije Art Movement group set out to do from its inception. How successful this mission will be is left to history. However, this article chronicles the formative years of the movement, its activities, and the philosophy behind it, its mission and place in the Nigerian contemporary art space. This paper sets out therefore to chronicle the activities of this group for the period that it was active, as well as the challenges that it faced and continue to face.
... Regarding political organisation, the Igbo society is highly decentralised. According to Nwoye (2011), Igbo political groupings are based on the agnate Umunna group, which can be patrilineal or matrilineal. This agnate (Umunna) group is organised into three levels, namely: the primer level, which is the family; the higher level, which is the village (ebo); and the highest level, which is the town. ...
Article
The notions of autonomy in Igboland, or anywhere else, can be subjective, as it can conceptualised from an economic, cultural, gender or other standpoint. Gender autonomy, as conceptualised in this paper, focuses on how women in traditional Igbo culture married other women and assumed all the inherent functions and customary responsibilities thereon. Ifi Amadiume has elaborately documented this complex, institutionalised system of gender-bending in her groundbreaking book, Male Daughters, Female Husbands. Other writers of Igbo extraction, like Cheluchi Onyemelekwe and Akachi Adimora-Ezigbo’s books, Son of the House and Children of the Eagle, respectively, have addressed the phenomenon too. This essay is a metacritical analysis of Ifi Amadiume’s anthropological work, which explores the processes and nature of such relationships in Igboland, while also critically analysing the novels by Cheluchi Onyemelukwe and Akachi Adimora-Ezeigbo which fictionalise the practice. The paper concludes by arguing that female-female marriage in Igbo land strongly indicates the strength, agency, and individuality of Igbo women and the density of the Igbo culture, thus necessitating its continuous study.
... In Igbo society, during the pre-colonial days, marriage and family played a very significant role in child training and informal child fostering practice (Ogbukagu, 2008;Ezenekwe, 2012;Nwoye, 2011). It is a common belief that a child is socialised in the family through direct experience or by observing the behaviour of others in the family (Isidienu, 2015). ...
Chapter
Full-text available
Informal child fostering is a prevalent practice in many parts of Sub-Saharan Africa and Nigeria, in particular, which serves as a means of strengthening the solidarity that exists between households within a social and kinship network. informal child fostering in Igbo traditional society was kinship based, with the extended family significantly involved in fostering arrangement, which was evident in the popular Igbo apprenticeship system known as "Igba boi". Changing family structures and weakening family ties in contemporary Igbo communities are challenges in sustainability of the practice hence need to support vulnerable households taking additional responsibility of caring for foster children. We found that the Igbo apprenticeship system to serve as a means of addressing child vulnerability via opportunities for Western education, entrepreneurial skills development and reduction of family poverty. The need for innovative social work intervention and evidence-based research emerged as means to increase the visibility of indigenous knowledge.
... In Igbo society, during the pre-colonial days, marriage and family played a very significant role in child training and informal child fostering practice (Ogbukagu, 2008;Ezenekwe, 2012;Nwoye, 2011). It is a common belief that a child is socialised in the family through direct experience or by observing the behaviour of others in the family (Isidienu, 2015). ...
Chapter
Full-text available
Informal child fostering is a prevalent cultural practice in many parts of Sub-Saharan Africa and Nigeria in particular, which serves as a means of strengthening the solidarity that exists between households within a social and kinship network. Informal child fostering in Igbo traditional society was kinship based, with the extended family significantly involved in fostering arrangement, which was evident in the popular Igbo apprenticeship system known as “Igba boi” Changing family structures and weakening family ties in contemporary Igbo communities are challenges in sustainability of the practice hence the need to support vulnerable households taking additional responsibility of caring for foster children. A constructivist grounded theory of the qualitative design approach was used to explore the in-depth experiences of study participants and understand the topic of the study from the participants’ perspectives. The Igbo apprenticeship system as found from the study still serves as a means of addressing child vulnerability via opportunities for Western education, entrepreneurial skills development and reduction of family poverty. The need for innovative social work intervention and evidence-based research emerged as means to increase the visibility of indigenous knowledge.
... The Igbo, which remains one of the major ethnic groups in Nigeria has in recent times been at the centre of various scholarly works and discourses. Most of the themes discussed emanates from its cultural belief (Nwoye 2011); deity and morality (Ilegbune 2007); folk music (Nnamani 2014); musical instruments (Okoro 2012); family structure (Amobi 2010). It has been observed that little or no serious scholarly works or discourse have been spared on contemporary Igbo popular music, the few existing literatures have given prominence to the traditional musical genre. ...
Article
Full-text available
Popular music in Nigeria is kindled with a high spirit of cultural awakening and representation by different ethnic groups in their various musical practices. This paper examines the evolution of this musical culture- Igbo popular music in Nigeria from the post-independence era (1960) to the modern era (2020). This paper adopts the ethnographic method of gathering relevant data for evaluation and analysis. The outcome of the analysis reveals that the independence and post-independence era (1960-2000) were observed to have witnessed the highest level of creativity and ingenuity in musical outputs, through performances and marketing activities. On the other hand, the modern era (2000 till date), was adjudged to have witnessed high level of technological influx into the music industry. Despite this, musical creativity, lyrical depth, and dexterity in instrumentation by younger musicians were observed to be lacking. The activities of music producers, promoters and corporate organizations in promoting and advancing popular music in Nigeria dominated the better part of the modern era. It is thus recommended that much effort should be channeled into the documentation of popular music to raise the body of historic referral documents, which should be archived (digitally or physically) in cultural centres/ institutions in Nigeria, for easy access and referential purpose by researchers of allied disciplines.
... The Igbo culture conceives reality as comprised of two interacting spheres, the physical and the spiritual. The spiritual is believed to control the physical, which in itself is divided into three tiers-the heavenly inhabited by the supreme being, God and other deities and heavenly hosts; the earth, inhabited by man and minor deities interacting with nature forces; and the underworld, inhabited by ancestral spirits, other disembodied spirits and personified forces (Chukwuezi, 2008;Kanu, 2014;Nwoye, 2011). The underworld spirit forces and the heavenly deities are believed to influence the earth and humans. ...
... The justification for this approach is used for a story that lacks archived material and sources for data collection. This necessitates a departure from common methodological approach of document analysis as adopted by both Brock (2003) and Nwoye (2011) in similar studies needed reconstruction of the storyline. ...
Article
Full-text available
The role of Africans, those associated with African Initiated Churches (AIC), in spreading the gospel, which contributed to human development, has not been fully recognized even in the current political dispensation in South Africa. Most literature has given specific focus to the western missionaries and their approach to the gospel has been widely accepted as the way of the gospel. The establishment of AICs such as the United African Apostolic Church (UAAC) initiated by Matsea Paulos Mureri display an unignorable phenomenon in terms of the contribution he made as a gospel crusader and actor of development within and outside his community. Through the seed that Matsea Paulos Mureri planted, the church has grown to over a million members internationally. He comes from a generation that experienced the emergence of the Pentecostal movements which shaped the African Initiated Pentecostal Churches (AIPC) and they have survived a century of various marginalization. Unlike Evangelical and Pentecostal movements, their contribution to human development has been recognized through their contribution to education and health sectors. However, human development concept is much broader. In terms of Paulos story, important questions are asked in reflection of some of the challenges which continue to confront the AICs particularly in the area of succession. Like most of the AICs, the UAAC has not been spared from disputes and splits which have confronted most AICs since their inception. Some of the imperative questions asked is whether the leadership conflicts and disputes which surround the AIC’s are real leadership disputes or are polygamous conflicts which are disguised under church leadership battles. Secondly, a question is raised about the contestation of two opposing cultures i.e. the African unwritten law versus the western written law on the rights and privileges of adopted children in terms of succession. Although the two question may sum up the kind of legacy that Matsea Paulos Mureri left in his quest to be a gospel distributor, it does not erode his contribution to human development.
... 60 Chukwuemeka Ekei notes this when he writes that 'in the hermeneutical interpretation of cause and effect the African-Igbo goes beyond the 'how', and enquires into the 'why.' 61 Explaining the Igbo proverb that says, "Wherever something stands, something else will stand beside it", a writer confirms that to the Igbos there is no one way of looking at things. 62 The Igbo word for 'rehabilitation' is 'mmezighari' (to repair). It presupposes that something has spoiled which needs to be repaired or put right. ...
Article
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Research shows that whereas the intuition against criminality is of universal human nature, the approach of a particular society to criminal justice administration may differ from that of other societies. According to the legal pragmatism theory, the customs, beliefs and historical circumstances of a people are relevant to judicial reasoning as well as judicial approach to crime resolution. Against this background, this research carefully examines the pre-colonial Igbo society and finds that the society had its own peculiar criminal justice system by which criminal disputes were resolved. This article therefore seeks to analyze the Igbo people’s mindset on the twin issues of crime and justice. In aid of this analysis, the researcher will discuss the Igbo customary judicial procedures, such as mediation, criminal arbitration, oath taking, and trial by ordeal as well as important customary practices such as igba afa (divination), igba ndu (covenant/bonds) and ikpu aru (purification). Notwithstanding the criticism of some of these practices in terms of human rights issues, procedural accountability, etc, the researcher argues that Igbo criminal justice procedures and practices are characterized by social harmony, flexibility, social pressure, and strong religious beliefs.
... They think that the Europeans truly want to civilize them instead of colonizing and destroy their culture. Nwoye (2011) carried out his research on Igbo Cultural and Religious Worldview: An insider's perspective. He states that although it can easily be contended that there is no dearth of ethnographic reports and writings on the Igbo people of Nigeria, yet it can equally be argued that most of such reports, particularly those arising from the works of Christian missionaries and British colonial ethnographers had largely been concerned with giving a general picture of the mores, customs and traditions of the Igbo. ...
Article
This research is aimed at reflecting how Chinua Achebe reveals the religious life of Igbo people before and after the coming of the missionaries as well as the invasion of British in the southeastern part of Nigeria during the late 19th century. Achebe reflects that various practices of social and religious life are thrilling, cruel and even inhumane. This research is considered significant and worthy since it is an exertion to understand historical knowledge and life lessons about religious life of the local people. This study is supported by the theory of literary sociology proposed by Laurenseon and Swingewood's to understand and evaluate literary works by considering social aspects and holistically conducted by descriptive qualitative method in which the data from the novel are analyzed to reveal the religious life of Igbo people before and after the coming of British people and the significant contributions as well as changes they have brought. The findings of this research designates that various inhumane religious and cultural practices, such as abandoning or throwing twins born into the evil forest, throwing people dying with diseases, mutilating babies who die at birth and considering ogbanje, not burying people who die by suicide, surely no longer happen in Igbo society. In short, the changes in religious life carried out by white people bring enlightenment and positive life changes for Igbo people.
... In that case, the natural elements tend to be viewed as spirits in themselves. Thus, the human world, which for the Igbo/Africans consist of three cosmic spaces -the sky, the earth (intricately joined with the water space), and the underworld (Achebe, 1986;Ejizu, 2002;Ifesieh, 1989;Nwoye, 2011;Onyeocha, 1997) -is occupied at all three levels by various categories of spirit-beings. As Uwalaka (1986) puts it, the physical world of the Igbo/Africans is delicately balanced by the interpenetration of the visible and the invisible, the spiritual and material, theocentricism and anthropocentricism, as well as the transcendent and the imminent. ...
Book
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Igboscholars International Journal is one of the brain children of Igbo Scholars Forum born out of the zeal to get the young Igbo scholars together so as to start thinking like Igbo sons and daughters through paper publications, meetings and symposia. As a matter of fact, Igbo Scholars Forum was founded by Dr. Onukwube Alexander Alfred Anedo and born at the launching of a festschrift in honour of their life patron, Prof. Obed Muojekwu Anizoba (Ozonwa) of the Department of African & Asian Studies, Nnamdi Azikiwe University, Awka on the 15th day of December, 2012. In his kind gesture, Prof O. M. Anizoba therefore established a website http://www.igboscholarsforum.com.ng (which they later upgraded to https://www-biafuluigboscholarsforum-com-ng.com ) for them to use in telling the world who the Igbo people are, about their life, what they believe in and their relationship with people and other cultures of the world outside theirs. Other journal outlets through which this Forum wants to let Igbo people and their culture out to the world are Ideal International Journal and Ekwe Jọnal
... Afigbo (1980) argues, 'pointing to certain constructions found in the Igbo language, the Igbo culture probably evolved under the impact of the levitical code'. To Jeffreys (1956), cited in Nwoye (2011), the Igbo sun-worship and the idea of dualism in their social organization suggest that 'the Igbo at some stage in the past had come under Egyptian influence, the carriers of this influence probably being the Nri of Awka in northern Igboland'. However, Nwoye holds a different opinion, as he argues the Igbo have not migrated from elsewhere (see Nwoye, 2011, p. 305). ...
Chapter
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This chapter focuses on a semiotic and content analysis of the purposively sampled song to argue for the premise that musicians are prophetic or apocalyptic in their songs. The voices of disgruntlement at the height of the Zimbabwean political and economic crises in the late 1990s, and the peak of land grab in the early 2000s, are analysed. The events that followed the voices of warning are also explored, and conclusions are drawn as to whether the indigenous popular musicians are prophetic or not. The chapter avers that songs are (media) texts that can construct and disseminate images of a future society basing on what is currently obtaining, thereby acting as trumpets of their particular time.
... Afigbo (1980) argues, 'pointing to certain constructions found in the Igbo language, the Igbo culture probably evolved under the impact of the levitical code'. To Jeffreys (1956), cited in Nwoye (2011), the Igbo sun-worship and the idea of dualism in their social organization suggest that 'the Igbo at some stage in the past had come under Egyptian influence, the carriers of this influence probably being the Nri of Awka in northern Igboland'. However, Nwoye holds a different opinion, as he argues the Igbo have not migrated from elsewhere (see Nwoye, 2011, p. 305). ...
Chapter
This study examines the intricacies of the expanding music industry in Northern Ghana, focusing on the perspectives of artistes. The contemporary popular musicians of Tamale, one of Ghana’s biggest cities, have for some time now been making efforts to gain national attention. We ground the study and situate it in conversations on the traditional and neo-traditional music of Dagbaŋ. Through interviews, we draw on the perspectives of musicians to discuss the history and present of contemporary music politics in Northern Ghana. Guiding the study with symbolic interactionism, we argue that the contemporary Northern Ghanaian music industry was born and grew out of contextual factors such as using music for social change, the desire for cultural affirmation and the potential music presented to construct and (re)negotiate Northern ethnic identities. This study sets the tone for critical discussions of the music industry in Tamale based on history, facts, and verifiable information. The study sheds light on the challenges faced by many young people in the Tamale area, who have the gift of music-making, which they wish to use as a medium to enhance their socio-economic livelihood. Our study builds the foundation for understanding Northern Ghana’s contemporary music industry today.
... Afigbo (1980) argues, 'pointing to certain constructions found in the Igbo language, the Igbo culture probably evolved under the impact of the levitical code'. To Jeffreys (1956), cited in Nwoye (2011), the Igbo sun-worship and the idea of dualism in their social organization suggest that 'the Igbo at some stage in the past had come under Egyptian influence, the carriers of this influence probably being the Nri of Awka in northern Igboland'. However, Nwoye holds a different opinion, as he argues the Igbo have not migrated from elsewhere (see Nwoye, 2011, p. 305). ...
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This study broaches a conversation on cultural values creation, preservation and regeneration in indigenous Igbo music. It occurs in the backdrop of the importance of indigenous music that goes beyond entertainment but is instrumental in promoting and sustaining inherent cultural values and realities in African societies. Therefore, using Igbo highlife genre as focus, and content analysis of Osita Osadebe songs, with semi-structured interviews conducted with purposively selected listeners of Osadebe songs, and critical interpretative approach, the cultural values of Osadebe’s songs and its place in culture preservation and regeneration were examined. The finding suggests that Osadebe songs communicate inherent Igbo cultural values of hard work, patience, spirituality (Chukwu/God) and contentment which are crucial to the Igbo worldview. These values were communicated not only via the lyric but also via his artistic techniques of ‘moments’ and ‘dualism’. The study concludes that Osadebe’s songs reflect the general beliefs and philosophies of the Igbo society, and this to a large extent has shaped the philosophies of some native Igbo speakers. However, there is a decline in these values due to the embrace of Westernization, foreign religion and lifestyle that has characterized modern indigenous music.KeywordsOsadebeIgbo MusicCultureValuesRegenerationIndigenous language
... Afigbo (1980) argues, 'pointing to certain constructions found in the Igbo language, the Igbo culture probably evolved under the impact of the levitical code'. To Jeffreys (1956), cited in Nwoye (2011), the Igbo sun-worship and the idea of dualism in their social organization suggest that 'the Igbo at some stage in the past had come under Egyptian influence, the carriers of this influence probably being the Nri of Awka in northern Igboland'. However, Nwoye holds a different opinion, as he argues the Igbo have not migrated from elsewhere (see Nwoye, 2011, p. 305). ...
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Yusuf Àjàó Ọlátúnji’s brand of Sákárà rocked the entire Yorùbáland and beyond from the late 1950s beyond his passing in 1978. The genre recorded such a followership that left an indelible mark on the Nigerian music industry. But hardly has the contributions of other members of the group, besides the leader, Ọlátúnjí, been subjected to studies despite their huge and immense contributions to the band. This chapter thus sets to examine the contributions of one of the most unique of the bands, Kasumu Isola Sanni—Ọ̀gá Onílù—Master Drummer. This chapter argues that the contribution of KIS to the success of the band is enormous and indelible, that he is not a push-over in the band and that he, through his deftness on the Sákárà drum, was an “engine-room” through which Ọlátúnjí flourished in his enterprise. The study employs historical analysis through the use of qualitative research method, embracing both primary and secondary sources. Primary sources used include newspaper articles and recorded songs, and for secondary sources, journal articles, theses and books, respectively.KeywordsKasumu Isola SanniDrumming Sákárà Yusuf ỌlátúnjífàájìỌrùnṣà
... Nwoye (2011) is spot on with the statement that a people's world-view stands for their source of explanations for the ways things are in the world, including their theories of illness, death, and misfortunes, and how human afflictions and problems can be resolved. 16 Indeed as Animalu (1990) sees it, a world-view or cosmological framework refers to people's way of organizing their activities, explaining the how and why of daily existence. 17 It is a concept that emphasizes the fact that man does not exist in a vacuum but in a physical phenomenon that is the "world," so the intent is for him to get a grip of occurrences that shape his life. ...
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Like the rest of the world, Africa has her own knowledge system that sustained her people for centuries prior to colonialization. While Africa has benefited greatly from the Western Knowledge system, adopting it as a knowledge system to salvage the unwanted environmental situations either as an alternative or a collaborative knowledge system should not be tagged abominable. Although juxtaposing African indigenous Knowledge with the Western system might be challenging, especially as the former has suffered severe opposition from the latter. Nevertheless, African indigenous Knowledge is a trans-generational knowledge that has been deployed for centuries by the indigenous people of Africa. It is a knowledge system that is enshrined in the boundaries of the people's culture and exercised with dexterity, wisdom, conservation and preservation, and sustainability and environmental harmony as its hallmark.
... Being a patriarchal society, one finds strong evidences of gender politics in the various prohibitions and restrictions that limit the extent of women's involvement and participation in certain social activities including masquerading. In her assessment of Igbo socialization processes, Nwoye (2011) reports that although these processes generally nurture an orientation to solid personal achievement, certain activities like wrestling, secret society outings, masquerade and dances, and hunting, are all male oriented among the Igbo. She equally states that 'Females suffer more restrictions in outings, more subdued play, and opportunities to participate in dancing' (Nwoye, 2011: 310). ...
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This study examines how the lives of three women, Lọlọ Ọyịodo Eze Elugwu, Lọlọ Ọyịma Ezema, and Lọlọ Ọyima Ayọgụ from Nsukka Igbo, southeast Nigeria, challenge widespread assumptions on women’s involvement in Igbo masking traditions. Although the uncommon achievements of these women do not completely dismantle existing beliefs and assumptions that view Igbo masquerade activities as the exclusive preserve of men, the study highlights how their roles as initiates of the Omabe masquerade cult, as well as their capacities to commission, own and animate masks, problematize notions of gender, power and spaces in Igbo masquerade institution. It equally opens up a critical space for interrogating women’s positions and roles in Igbo masquerade institution and establishes grounds for re-appraising its essence and gendering politics.
... Southeastern Nigeria is inhabited by the Igbospeaking tribe of the Kwa linguistic group (Nwoye, 2011), and comprises five major states of Abia, Anambra, Ebonyi, Enugu, and Imo. The fieldwork for this research was conducted in Abia State as one of the destinations in the region where tourism is still in the early stages of development and there is insufficient literature on event tourism in the area. ...
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Events are not only one of the most important parts of tourism, but also an inseparable part of human society. In recent times, events have gained global significance through the tourism industry. As festivals are essentially special events, their special appeal stems in part from their limited duration or concentration of activities over a set period and innate uniqueness of each event or there may be a particular theme. This article critically examines the change and continuity processes of a community festival—Ekpe Cultural Festival in Umunkpeyi and Isingwu in Abia State, Nigeria—for a deeper understanding of the effects in the development of event tourism and its sustainability. Data were collected through ethnographic fieldwork conducted with key informants directly involved in the festival, including the community leaders, chiefs, and staff of the Department of Tourism (DoT), the Abia State Tourism Board (ASTB), and the Ministry of Tourism, Arts and Culture (MoTAC). Data were analyzed using content analysis to identify themes that reflect informants’ perception of the changes and continuity that affect the festival in the study area. Findings revealed notable changes in the practices associated with the festival such as indifference to attire for the festival, drastic reduction in masking, attitude to funding during the festival, while male dominance continues to be paramount. This article concludes that event tourism development requires government support, collaboration, and sensitization to harness and retain some practices of the festival amid obvious changes.
... Capitalism promotes principles such as class segregation and individualism which rival the pervading socio-economic and political order in Africa. As Chinwe Nwoye notes, the order in Igboland for example "…encourages equality, communalism and egalitarianism at all levels" (Nwoye, 2011;304-317). These are not coveted principles in capitalism which encouragesa dogeat-dog kind of practice. ...
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This paper sets out to defend a set of mutually inclusive theses. First, it argues that liberal democracy’s sojourn in Africa is not political but economic. Secondly, that there is nothing natural about capitalism, rather capitalism was forcefully globalized in order to create the false impression that man is by nature motivated by self-interest or profit. But this paper demonstrates the historicity of capitalism. Finally, the paper employs Martin Heidegger’s ontological analysis to show that liberal democracy is just the political manifestation of what he calls “the nihilism of Western metaphysical thinking”, a thinking that is expansionist, dominating and ultimately “enframing”; (controlling). Using the expository, historical, analytic and critical methods, the essay demonstrates that the liberal democratic march in Africa is to provide the enabling conditions for capitalist exploitation. Thus, it argues that without the political ground- clearing capacity of liberal democracy, the economic domination and control by capitalism in Africa would be very difficult. In conclusion, the paper draws from the actual experience of liberal democracy and the thrust of capitalism in Africa to demonstrate their ontological ambivalence.
... He champions the fact that "there was nothing to be ashamed of" in the pre-colonial past of the Igbo. Nwoye (2011) notes that "anthropological reports on the Igbo were accomplished during the hey-days of negative colonial practices when the perspectives of all African peoples were treated in great disdain…" (p. 304). ...
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Nigerian Pentecostalism has emerged as a significant social and cultural force, wielding substantial influence over many aspects of daily life, including language use. The movement has contributed not only to the rise of new lexical expressions that reinforce religious dogmatism in a restrictive sense, but also has fecundated their pervasive deployments in social discourse, in a non-restrictive sense. Through innovative media, Pentecostal ideology—particularly in warfare prayer forms and vernacular—has permeated society, allowing everyday people to adopt these expressions in popular culture to convey various ideologies and identities. This study examines how ordinary Nigerians use these expressions as tools of offense and defense against perceived threats to their progress as well as a means of engagement and socialization. Analytical in nature, the study employs Norman Fairclough’s (1995) Critical Discourse Analysis and draws on data from participant observations and unstructured interviews. The findings show that the adoption of Pentecostal language and expressions reflects the changing sociocultural landscape and the influence of religious movements on societal norms and values. Both language and religion are shown to be fundamental instruments in the development of human society.
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In many climes, witchcraft is designated a paranormal phenomenon because its manifestations lack empirical evidence, interpretation, and clarity. In Nigeria, the acknowledgment of the efficacy of witchcraft as an abiding and pervasive reality reflects a culture-specific worldview. Stories of witchcraft manifestations abound in Nigeria and in Nollywood films; however, the veracity of these narrations remains a continual subject of passionate argumentation because the supposed deeds by witches are not empirically verifiable. This paper represents another interpretive attempt, seeking a deeper elucidation of witchcraft phenomenon portrayals in a Nollywood film, which looks at the role of music and creative vision in narrative realization. In addition, this study interprets the application of choice authorial utilization of magical realism and relevant creative arts to generate visual metaphors in scenes of shape shifting in My Village People, a Nollywood film which until now, has not received a dedicated study, examining its portrayal of witchcraft and the utility of music in extending witchcraft narratives. Furthermore, this study highlights the film's efficacy as a platform for worldview re-aggregation and in the end; the study concludes that the shape-shifting depictions with distinct creative vision represent a critical intersection of arts and ideology, and a narration-enhancing approach that motivates quality-screening experience.
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Chinua Achebe's "Things Fall Apart" stands as a seminal work in postcolonial literature, exploring the intricate dynamics between colonizers and the colonized in the context of European colonization's impact on African societies. This abstract delves into the novel's portrayal of postcolonial themes, focusing on the disruption of traditional Igbo culture, power dynamics between Europeans and indigenous peoples, and the psychological and emotional repercussions of colonization. Achebe was motivated to write the novel as a response to European portrayals of Africans in literature, particularly influenced by Joyce Cary's shallow depiction of Africa in "Mr. Johnson." Achebe's use of language, particularly his appropriation of English to convey African experiences, challenges Eurocentric narratives and offers a counter-narrative that centres African perspectives. Through meticulous depiction of pre-colonial Igbo society, Achebe reclaims African history and cultural identity, countering colonial misrepresentations and emphasizing the resilience and dignity of indigenous cultures. Additionally, the abstract discusses Achebe's critique of colonial ideologies, particularly Christianity, which undermines native traditions and fractures communal bonds within Igbo society. By contrasting "Things Fall Apart" with Joseph Conrad's "Heart of Darkness," Achebe challenges demeaning depictions of Africans in Western literature and asserts the importance of authentic representation in postcolonial discourse. Overall, "Things Fall Apart" remains a powerful testament to the enduring legacy of colonialism and the ongoing struggle for cultural autonomy and identity in the postcolonial world. By using a postcolonial framework, the study aims to shed light on the socio-political implications of Achebe's work and highlight the importance of diverse narratives and marginalized voices.
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This study assessed the role of traditional rulers' in peace building and harmony in Maiduguri Metropolis, Borno State. The population of the study is 200 respondents out of which 133 respondents were sampled. The study used self-developed questionnaire to collect data for the study. The study employed descriptive statistics (frequency counts and percentages) for data analysis. The results were presented in tables and discussed according to the research objectives. The findings of the study revealed that dispute over land, dispute over money, dispute over inheritance, breach of trust and contract were the causes of conflict in Maiduguri Metropolis. Oath taking (swearing with the Holy Qur'an), presenting tangible evidence and presenting witnesses were the peace-building mechanism or strategies used by traditional rulers in Maiduguri Metropolis. The study recommended that Traditional leaders should be fully included in the mediation processes both at domestic and international dimensions and traditional leaders should be given prominent and active roles in the mediation of conflicts among communities to sustain peace, enhance harmony and reduction of future conflicts as currently witnessed in Borno State.
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This work attempts a deep exploration of the concept of anikanmadu among the Ibusa people of Aniomaland, an Igbo group, who inhabit a section of the western bank of the Niger. While considerable scholarly attention has gone into studying ani, the earth goddess, a powerful deity all over Igboland, the political connotation of ani (land) as the community has not received much consideration. The current paper focuses on understanding ani as a political force akin to the state by employing the pre-colonial Ibusa political order as a case study. The study focuses on locating and discussing political power relations within the community by exploring the deeper political meaning of the importance of the state being greater than the individual. While noting that ani occupies a unique position in Igbo cosmology and greatly influences behaviour, this work explores the more profound significance of ani, representing the community as a kind of leviathan that towers above all in society and commands the respect of all. Focusing on the pre-colonial Ibusa community and using primary sources, this work also explores the anikanmadu group as a vital political organ that operated nocturnally and clandestinely while enforcing the will of the community in a way that demonstrated the supremacy of the community over all individuals. The work concludes that the concept of anikanmadu that underlays the secret executive organ, also known as anikanmadu, was instrumental in maintaining the oneness, well-being, and sovereignty of the community while ensuring that societal rules and laws were applied enforced and sanctions placed on recalcitrant members of the community.
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This chapter is an investigation into the phenomenon of gendering of crops in traditional Igbo-African agrarian culture in order to determine the extent to which it promotes gender equality. The approach is both phenomenological and analytical. The philosophical tool of hermeneutics is equally employed in interpreting the cultural symbols in the study. The focus is on the stable crops, their cosmogonic myth and the religious feasts associated with the crops: yam and New Yam Festival, for male crops and, cocoyam/Pumpkin with their attendant feasts for female crops. The paper X-rays the intersection between this gendered agrarian praxis imbued with onto-anthropological elements and gender equality in Igbo society. It is discovered that the phenomenon of male and female crops creates equal and enabling space for complementarity and participation of both sexes not only in the agro-economic but also in the socio-political and religious arenas. The paper therefore submits that the phenomenon of gendering crops enhances gender equality.
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This literature-based research explored the subject of Kingship Christology as portrayed in Midnight Crew's song "Igwe." Through an interdisciplinary approach, the paper delved into how the song articulates the Kingship of Christ from an Igbo Christian perspective. The paper critically examined the lyrics of the song, linking it with the Christian and Igbo socio-cultural worldviews. The research established that Jesus surpasses every human king (past, present and future) in every human society and serves as a perfect King whose leadership style provides a perfect model of what human leadership ought to be. This finding formed the basis for exploring key implications of Jesus' kingship for the Igbo/African sociopolitical setting. The paper charged African leaders to adopt a Christological model of leadership characterized by humility, servanthood, transparency, accountability, inclusivity, and a deep commitment to the welfare of their communities. In addition to demonstrating the nexus between music, theology and culture, the paper contributes to African Christian scholarship on Christology, musical theology and leadership.
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This literature-based research explored the subject of Kingship Christology as portrayed in Midnight Crew’s song “Igwe.” Through an interdisciplinary approach, the paper delved into how the song articulates the Kingship of Christ from an Igbo Christian perspective. The paper critically examined the lyrics of the song, linking it with the Christian and Igbo socio-cultural worldviews. The research established that Jesus surpasses every human king (past, present and future) in every human society and serves as a perfect King whose leadership style provides a perfect model of what human leadership ought to be. This finding formed the basis for exploring key implications of Jesus’ kingship for the Igbo/African sociopolitical setting. The paper charged African leaders to adopt a Christological model of leadership characterized by humility, servanthood, transparency, accountability, inclusivity, and a deep commitment to the welfare of their communities. In addition to demonstrating the nexus between music, theology and culture, the paper contributes to African Christian scholarship on Christology, musical theology and leadership.
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Purpose The main objective of this research is to interrogate the cultural and historical significance of deities in Igbo land, using the Ogwugwu Mmiri deity in Okija as a case study. The study presents evidence that the Ogwugwu Mmiri in Okija has helped preserve the Igbo cultural heritage and traditional values, norms and precepts, which counters the narrative that Christianity undermined these aspects of Igbo society in the past. Design/methodology/approach The research on the Ogwugwu Mmiri deity in Okija centered its discussion on the Okija community in the present-day Anambra State, Southeastern Nigeria. The research relied on qualitative methodology through the participant observation method. Primary and secondary sources of data were used to interpret the study area. The researchers visited the research site and maintained the Covid-19 protocol during the interview sessions. Findings The study reveals that Africans practiced religion prior to the arrival of missionaries and challenges the prevailing notion that colonial religions erased the indigenous beliefs of the Igbo people. By examining the worship of the Ogwugwu Mmiri deity, the research observes that the community has embraced a dual religious system, where both Christian and traditional worshipers revere the deity. However, the study concludes that the deity's existence in Okija was not impacted by the government's invasion in 2004. Originality/value The traditions, beliefs, customs and norms of a society reflect past events and guide daily interactions with the environment. This is exemplified by the historical discourse surrounding the Ogwugwu Mmiri deity in the Okija community, where the deity's activities align with Christian beliefs and norms. The research demonstrates how young people and indigenous inhabitants protect and preserve their cultural heritage and traditions from external influences.
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The study examined the environmental and socio-cultural influences of religious tourism on host communities in southeast Nigeria. The study identified religious activities occurring in various religious sites and examined the influences of the religious activities on the socio-cultural and natural environment of host communities of southeastern Nigeria. 3 objectives of the study was raised and two hypotheses were formulated and tested at 0.05 level of significance. Survey research design was adopted the sample size comprised 399 residents from the five communities. Three hundred and ninety nine copies of structured questionnaire consisting of two sections were administered to the respondents and focus group discussion was conducted with five groups consisting of different ages of men and women. The data generated for the study were analyzed using mean and ANOVA statistical tools. The decision rule for mean stated that any mean above 3.0 was considered as positive and the decision rule of ANOVA stated that if the F calculated is greater than F tabulated, the null hypothesis is rejected and the alternative hypothesis accepted. The major findings were; major religious activities identified were adoration, traditional festival and other Christian activities, the economic and socio-cultural lives of host communities were improved by religious activities taking place in the various communities, the religious stakeholders and tourist disrespect the culture of host communities, the religious activities had positive influences on the natural environment of host communities but there were slight negative influence, particularly the degradation of natural environment of host communities by visitors and noise and waste pollution. Based on the findings, it was recommended that there is a need for the cultural and natural environments of the communities to be preserved through use of sustainability policies and practices of natural and socio-cultural lives of host communities. Government should ensure that religious stakeholders carry out environmental impact assessment (EIA) processes depending on the magnitude before any development is done. Host communities should ensure supervision of proper drainage and waste disposal system are constructed by religious stakeholders in the communities to curb pollution. Awareness campaign should be conducted to GSJ: Volume 8, Issue 2, February 2020 ISSN 2320-9186 5452 GSJ© 2020 www.globalscientificjournal.com enlighten tourism stakeholders and host communities on the importance of preserving and sustaining the cultural heritage of the people and the natural environment to avoid loss of identity of race and environmental hazards.
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African writers of Igbo origin have not relented in showcasing the igbo world-view through their works. In these works, the interconnectedness and interdependence of both individuals and communities can not be trivialized even in the advent of some individualistic foreign culture. Consciously or unconsciously, the village or community is treated as one entity while the family and individual persons become the branches that make up the village. The Concubine is one of such novels that portrays the interconnectedness and complementarity as described above. An in depth study of this work reveals that unity, solidarity and oneness are inextricable parts of the igbo society. There are, undeniably times when one's personal chi plays a crucial role in fulfilling certain individual destiny, but even in such cases, the community has it's contribution which is equally pertinent if any useful result will be achieved. Using an exploratory and an analytical approaches, this paper aims at appraising the Igwebuike philosophy in the afore mentioned work. If Igwebuike advocates unity, complementarity, collectivity and inclusion, then Amadi must have done justice in his debut novel by exposing an authentic igbo world-view even to his non-african readers.
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Students at engineering institutes must demonstrate fundamental topic understanding by using technical jargon. With the support of the content language Integrated Learning (CLIL) Approach, language teachers may allow students to use their expertise in specific vocabulary to accomplish subject-specific and skill-based activities. A research study was recently undertaken in India at SRM University to bring this technique into an engineering curriculum. The Subject and Language Integrated Learning lesson structure developed the group brainstorming tasks in the oral communication syllabus. Students might explore team discussion threads online before executing the activities in the classroom using Blended learning as a tool for teaching and learning. The data analysis demonstrated the technique's success, and the study provided information for future research.
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In-spite of the traditional avenue for reconciliatory mediation that truly assuages rancor, it is ironical to note the depth of damages that take place during ethno-religious conflict such as that of Zango/Kataf, Mango/Bokkos, Tiv/Jukun, Aguleri/Umuleri and even Ife/Modakeke. This paper therefore interrogates the decline of the traditional chieftaincy institution unlike that of modern courts in the provision of social order and conflict resolution. It takes a look at the recent violence re-enacted among the cosmopolitan residents of mile 12 in the kosofe local government area of Lagos State between the Hausa/Fulani and the Yoruba people. The survey research method was adopted with sample questionnaire on 1000 respondents administered through a simple random sampling across the 10 wards in the Local Government Area. In addition, an in-depth Interview was conducted on 9 residents of the area. The findings show a deep leaning towards ethnic national divide that can only be controlled through formal responsibility of our chieftainship, and accountability of same.
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Purpose The overall aim of this research is to interpret Ikenga and Ofo creativity as it is revered in Igbo societies. Igbo creativity, especially interpreted through material culture, suffers the threat of extinction resulting from the forces of modernity. Forces of modernisation, which appear in the personae of Christianity, education, urbanisation and industrialisation, denigrated indigenous creativity, brandishing them as devious, fetish and primitive. Ironically, in most cases, the drivers of such narratives keep these “fetish” items in their museums and will give a lot to preserve them. Design/methodology/approach This study centred mostly on several communities in the Nsukka area of Igboland, Nigeria. It relied on both primary and secondary sources of historical enquiry. This qualitative research discussed the nuances of the subject matter as it relates to Igbo cosmos. These approaches involved visiting the study area and conducting personal interviews. Findings Archaeologists do often rely on material culture to study, periodise and date past human societies. In this study, it is found that material culture, an expression of indigenous creativity, best interprets how society survived or related with their environment. This paper examined two Igbo sculpted artefacts – Ikenga and Ofo – while unearthing the intricacies in Igbo cosmology as regards creativity, spirituality and society. Originality/value The shapes, motifs, patterns and designs depict an imaginary history, the intellectualism of the past and even the present. This serves as an objective alternative to the twisted colonial narrative on Igbo material culture and consequently contribute to ongoing efforts to preserve, protect and promote cultural heritage resources in this part of the world.
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Understanding scientific mechanisms is central to the development of science and technology human stock (ideas leading to innovation in a nation). Unfortunately scientific mechanism is neglected in the science curricula of many non-western cultures. In this study Senior Secondary School (SSS) Year II students (N = 62) from the Igbo culture in Eastern Nigeria were taken through an intervention in a quasi- experimental study using a computer assisted instructional package on adaptation in organisms. Results from descriptive analysis and multivariate chi square test indicated a high level of recruitment of supernatural forces in causal attributions before instruction and a statistically significant difference between the pre- and post- test data. Sequential Bonferroni post hoc test showed the reduction in supernatural explanations and increase in mechanistic reasoning was significantly associated with the intervention. There was also a suggestion of a gain in confidence in biological mechanistic reasoning. The present result shows the need for inclusion of scientific mechanism as part of the emphasis of students understanding the nature of science by the science education community. This will enhance the public good of science education as it will develop a strong human capital base for the present knowledge-based economy of modern society.
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Bengal—a land of rivers and natural resources—has been the abode of the “jele” community (fishermen) for centuries. But hardly have we come across the life of the fishermen in Bengali literature before Manik Bandopadhyay and Adwaita Mallabarman. In fact, these two noteworthy novelists, in their novels, The Boatman of the Padma and A River Called Titash, poignantly depict the poverty, hunger, suffering, and exploitation of the fishermen. However, both novelists portray this community as passive victims of all socio-economic exploitations and nowhere in their narratives is there any trace of resistance from the side of the afflicted. Therefore, in this paper, focusing on Harishankar Jaladas’s Sons of the Sea I will re-read the novels of Bandhopadhyay and Mallabarman in search of the forces that dissuaded this community from fighting back. Moreover, shedding light on the life of this subaltern group, in Sons of the Sea, I will attempt to trace the root of resistance so that breaking the age old culture of silence may create a new future for them.
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This study seeks to interpret the iconography and ethno-aesthetic of Adada masquerade of the Nsukka Igbo people of Southeastern Nigeria, an iconic system imbued with mystical aura and uncommon beauty. Adada is also a compendium of Igbo cultural history and a storehouse of Igbo knowledge and worldview. Despite its socio-cultural significance in the life of Nsukka Igbo people, Adada masquerade has not received deserved attention of scholars and researchers. Building on Victor Turner’s theory of cultural liminality which identifies a betwixt and between state in the middle phase of rites of passage, the study examines how the cultural ingredients of Adada masquerade anchor, ritualize and project the cultural identity of Nsukka Igbo people within the changing fields of society. Art historical approach was used in analyzing data collected through fieldwork carried out in three communities in Nsukka Igbo area. This involved participant observation in Adada masquerade performance in Ovoko community in 2014, photographic documentation of the masquerade and oral interviews with 17 relevant stakeholders comprising masquerade initiates and elders in the three communities. The iconography and aesthetics of Adada contain irresistible cultural ingredients that reveal how Nsukka Igbo people contained the liminal conditions of cross-cultural encounters. However, Adada’s absence from the public space in recent times shows how acculturative agents like Christian evangelism, urbanism and modernism have adversely affected the willingness to animate the masquerade whose outing and performance is both entertaining and didactic.
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Lax, W. D. (2000). Narrative therapy and Buddhism: Paths to liberation. Context: The magazine for family therapy and systemic practice, 48, 21­ 23.) This paper is an examination of a few ideas and practices in both narrative therapy and Buddhism. 1 My intention is not to make lineal comparisons nor say that narrative is a Buddhist practice. I will try to expand on our understanding and applications of narrative work by adding views from a 2500 year old spiritual tradition. I believe that therapists too often have minimized religious and spiritual practices, determining them to be outside the therapy domain. It is important for us to take religious and spiritual practices seriously in our work, learning from them and attending to them in our therapeutic conversations. I am focusing on Buddhism and narrative as they are central to my personal and professional life. Buddhism has been a foundational component of my life for over twenty years. Its values, practices, and beliefs have helped me through both the good times and difficult ones. I have become familiar with narrative therapy over the past ten years and also find that it embodies many values that I hold dear in my life. One strong commonality is both promote the possibility of liberation for people. I think of liberation as a freedom from the personal, interpersonal and political/cultural dictates through which we describe and live our lives. Buddhism very clearly addresses this form of liberation. Narrative, while not espousing any specific spiritual component in any overt manner (see White article in this issue), values liberation as it sides against all oppression. This practice can lead to a liberated life. 1
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Opening Paragraph In Part I of this paper, I pushed as far as it would go the thesis that important continuities link the religious thinking of traditional Africa and the theoretical thinking of the modern West. I showed how this view helps us to make sense of many otherwise puzzling features of traditional religious thinking. I also showed how it helps us to avoid certain rather troublesome red herrings which lie across the path towards understanding the crucial differences between the traditional and the scientific outlook.
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