Christopher Agulanna’s research while affiliated with University of Ibadan and other places

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Publications (4)


Capacity Building
  • Chapter

September 2015

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36 Reads

Temidayo Ogundiran

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Christopher Agulanna

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Adefolarin Malomo

Bioethics expertise and infrastructure are available in most developed countries of the world but lacking or unevenly distributed in the developing or less developed ones. The gap between the developed and the developing countries will be addressed through a robust capacity-building process that targets all aspects of bioethics. Bridging this gap will not only lead to true globalization of bioethics but will also enhance the homogenization of bioethics knowledge, standard, and practice across the globe. Achieving this goal requires the fostering and nurturing of continuing partnership and collaboration with Western countries with established and functioning bioethics structures and practice. The development and sustainability of any capacity-building program must target the training of a critical core of bioethics personnel, with the provision of resources and establishment of infrastructure that will enable trainees to function. Moreover, support at institutional and national levels and the prospect of career opportunities and advancement for bioethics professionals will boost commitment and attract more entrants into the field. Finally, effective capacity-building efforts should be directed at developing bioethics education programs, establishing and equipping ethics committees, providing legal and regulatory frameworks, acknowledging the role of the media, and harnessing the potential contributions of professional bioethics organizations in the development of the discipline.


Community and Human Well-Being in an African Culture

January 2010

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820 Reads

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43 Citations

Trames Journal of the Humanities and Social Sciences

An interest in community has remained the concern of philosophers and other thinkers from the period of known history. All through the history of thought, there have been those who have tried to denigrate community and who have seen it as something that could be jettisoned or discarded by humans. Among Africans, however, it is generally held that it is in the community of other human beings that the life of the individual can have meaning or significance. This paper pursues this line of thought and examines how the Igbo people of Nigeria, Africa, conceive of the relationship between the individual and the community. The conclusion the paper reaches is that both as individuals and as groups, people need the protective cover that community life offers if their lives are to have any meaning or significance. Community, the paper adds, is the only essential means by which humans can achieve their social goals and aspirations.



Ezigbo Mmadu: An Exploration of the Igbo Concept of a Good Person

57 Reads

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8 Citations

The Igbo term for a good person is ezigbo mmadu. It is a term that is descriptive of good character or positive moral conduct in a person or group of persons. Among the Igbo, a person is referred as ezigbo mmadu who possesses good conduct or moral fiber – qualities that are worthy of emulation by others. But ezigbo mmadu is not merely descriptive of a person's character or conduct; it is also expressive of a person who is equable, unflappable, even-tempered and level-headed. Ezigbo mmadu has as its converse, the phrase ajo mmadu. Ajo mmadu is a term used to describe a bad man or woman, where the word ajo means 'bad', that is, the opposite of 'good'. A person is ajo mmadu who is flawed or defective in character. With particular focus on ezigbo mmadu, the Igbo identify some special qualities of life a person must possess before he or she can be so described. In the pre-colonial setting, for example, apart from the possession of good moral conduct, a person was considered ezigbo mmadu who respected the customary laws of community and was loyal to the preternatural forces that ruled in the cosmic order. In this paper, however, it is discovered that the challenges of modernity and the harsh social environment in which the modern Igbo have found themselves seem to greatly tint their conceptualisation of who an ezigbo mmadu is. This paper does not only identify reasons for the devaluation of this once venerated concept or social exemplar; it also proffers possible remedies to overcoming this social snag.

Citations (3)


... Beyond therapeutic value, as well as its psychosocial and physiological benefits, one other strong point of Mark angel comedy identified by transnational viewers is the moral lessons embedded in each skit and the cultural values that they project. Mark Angel skits exhume honesty, dignity of labour, kindness, good neighbourliness, respect for strangers, appreciation, self-contentment, discipline and other moral lessons collectively rooted in the concept of Omoluabi; the Yoruba's philosophy of a 'Goodman' (Olusola 2017;Akintade 2017) which is similar to Ezigbo Mmadu in the Igbo culture (Agulanna 2010) both in Nigeria. This resonates with the philosophical remits of Ubuntu practiced in Southern Africa (Madise and Isike 2020). ...

Reference:

Soft power in therapeutic comedy: outlining Nigeria’s creative industry through digital comic skits
Ezigbo Mmadu: An Exploration of the Igbo Concept of a Good Person
  • Citing Article

... While the individual plays a role, their happiness is deeply embedded within the communal framework, which nurtures social bonds and shared experiences. Individuals cannot experience true fulfillment outside their community, as the communal ethos essentially determines their sense of happiness (Agulanna, 2010). However, this communitycentered approach has faced significant challenges over time, particularly due to the influences of external forces. ...

Community and Human Well-Being in an African Culture
  • Citing Article
  • January 2010

Trames Journal of the Humanities and Social Sciences

... Nigerians are known to be so religious that they attribute religious motifs to almost everything that they do. Furthermore, their religiousness exemplified the way they view and respond to issues and realities in the world [27,28]. Concerning attitude towards congregation in a large crowd at a place of worship, 94.2% of the respondents thought that it is wrong for people to gather in large crowds at places of worship. ...

Religion, Morality, And The Realities Of The Nigerian Experience
  • Citing Article
  • January 2010