Academic literature on the topic 'Family – Religious life – Nigeria'
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Journal articles on the topic "Family – Religious life – Nigeria"
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Adenuga, Emmanuel. "Perceived Psychological Implications of Family Violence During Childhood on Young Adults’ Relationships with Other People (The Case of Inlga Ijebu Igbo Ogun State, Nigeria)." Journal of Education in Black Sea Region 4, no. 2 (2019): 18–24. http://dx.doi.org/10.31578/jebs.v4i2.166.
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Family violence occurs in private but involves community members and affects the network of the victim`s relationships with other people. The experience of family violence hurts the victims emotionally, economically and socially; likewise the community is affected in terms of health. The study therefore examined the psychological implications of family violence experienced during childhood on young adults’ relationships with other people. The population for this study is all young adults in INLGA Ijebu igbo Ogun State out of which 840 respondents were purposively selected and used for this study. A modified standardized instrument HITS with reliability of 0.78 and a self-structured questionnaire with reliability of 0.89 were used to collect data for the study. The data obtained were analyzed using inferential statistics of chi-square to determine the acceptance and non-acceptance of the three hypotheses tested at p< 0.05. All hypotheses formulated were rejected; this implies that exposure to family violence during childhood has implications on young adults relationship in Ijebu igbo, while false self and victimhood thinking were perceived psychological implications of family violence on young adults relationship. Based on the findings, the recommendations were suggested, such as: active teaching of family life education will address most of the variables challenging family wellbeing; therefore, school children should be encouraged to offer family life education while family violence resistance education and family violence victim management should be included in family life education syllabus. Elders involved in religious education should be trained in the technicality of family violence resistance education and family violence victim management while health workers and security officers should not be exempted in this training and family violence victim management should be part of the activities of the social and media unit of the state and local governments by coming up with jingles and a campaign that could foster a reporting system of family violence.
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Ebenso, Bassey, James Newell, Nick Emmel, Gbenga Adeyemi, and Bola Ola. "Changing stigmatisation of leprosy: an exploratory, qualitative life course study in Western Nigeria." BMJ Global Health 4, no. 2 (2019): e001250. http://dx.doi.org/10.1136/bmjgh-2018-001250.
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IntroductionRenewed interest in health-related stigma has invigorated calls to understand factors and processes underlying stigma. However, few empirical studies explore the influences of structural discrimination and moral status on leprosy-related stigma. We investigated how sociocultural context and organisational policies and practices influenced the connotations of leprosy, sources of stigma and the changing social responses to leprosy in Western Nigeria.MethodologyEthnographic research conducted between 2008 and 2012 combined documents review with life history interviews of 21 individuals affected by leprosy and semistructured interviews with 26 community members in Western Nigeria. Interviews were audiotaped, transcribed verbatim and coded. Theoretical frameworks used to deepen social understandings of leprosy and responses to stigma included Link’s and Phelan’s conceptualisation of stigma and the concepts of structural discrimination and moral status.ResultsFindings showed that connotations of leprosy in Yorùbá culture included the following: (i) perception of leprosy as the most shameful and detested condition and (ii) symbolic association with filth and immoral behaviour that is dishonouring to Yorùbá identity. Secondary analysis of archival materials revealed four sources of stigma: cultural beliefs about leprosy, health promotion messages embedded in primary school books, religious teachings about leprosy and campaigns conducted by the leprosy service in 1950s. Contrary to the portrayal of Yorùbá attitudes to leprosy as entirely negative, we identified that people affected by leprosy were creating new life courses to counter existing cultural accounts of marginalisation. Emerging narratives of inclusion outlined five facilitators of acceptance namely, antileprosy treatment, good moral character, supportive family networks, livelihoods, and contribution to community survival.ConclusionGaps highlighted by this study suggest that the global target of zero stigma and discrimination of leprosy will remain unattainable without better understanding of cultural significance(s) of leprosy and the local sources and underlying drivers of stigma that are crucial for developing context-specific stigma reduction interventions.
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Muhammed, Shuaib A. "Psychosocial Needs of Bereaved Spouses in Nigeria: Implications for Grief Counselling Intervention." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 12, no. 3 (2020): 78–97. http://dx.doi.org/10.29173/cjfy29551.
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Spousal death is a traumatic life event which engenders different reactions. It becomes more challenging when psychosocial needs are inadequate. This study examined the psychosocial needs of bereaved spouses in Nigeria. The research method adopted for this study was descriptive survey. The population of the study consisted of 1,924,301 bereaved spouses in Nigeria. Purposive and proportional sampling techniques were adopted in selecting a total sample of 1,594 bereaved spouses across the six geo-political zones in Nigeria. The Psychosocial Needs of Bereaved Spouses Scale was used for data collection. Means, percentages, rank order, t-test, and Analysis of Variance (ANOVA) statistical measures were used to analyze the data collected for the study. The findings of the study revealed that respondents needed to acquire a job to sustain the family, raise finances for family upkeep, pay house bills and deal with widowhood isolation, among others. Also, age at bereavement, length of years of loss and nature of death had significant influences on respondents’ psychosocial needs, while gender and religious affiliations had no significant influence on the psychosocial needs of the respondents. The study concluded that respondents’ psychosocial needs were high. The implication is that bereaved spouses need better psychosocial supports to facilitate better adjustments. Based on the findings of the study, it was recommended, among others, that counsellors should provide relevant community-based intervention programs and support services to assist bereaved spouses of different age groups, length of years of loss and nature of death, religion, and gender to meet their varying needs.
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Muhammed, Shuaib A. "Psychosocial Needs of Bereaved Spouses in Nigeria: Implications for Grief Counselling Intervention." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 12, no. 3 (2020): 78–97. http://dx.doi.org/10.29173/cjfy29586.
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Spousal death is a traumatic life event which engenders different reactions. It becomes more challenging when psychosocial needs are inadequate. This study examined the psychosocial needs of bereaved spouses in Nigeria. The research method adopted for this study was descriptive survey. The population of the study consisted of 1,924,301 bereaved spouses in Nigeria. Purposive and proportional sampling techniques were adopted in selecting a total sample of 1,594 bereaved spouses across the six geo-political zones in Nigeria. The Psychosocial Needs of Bereaved Spouses Scale was used for data collection. Means, percentages, rank order, t-test, and Analysis of Variance (ANOVA) statistical measures were used to analyze the data collected for the study. The findings of the study revealed that respondents needed to acquire a job to sustain the family, raise finances for family upkeep, pay house bills and deal with widowhood isolation, among others. Also, age at bereavement, length of years of loss and nature of death had significant influences on respondents’ psychosocial needs, while gender and religious affiliations had no significant influence on the psychosocial needs of the respondents. The study concluded that respondents’ psychosocial needs were high. The implication is that bereaved spouses need better psychosocial supports to facilitate better adjustments. Based on the findings of the study, it was recommended, among others, that counsellors should provide relevant community-based intervention programs and support services to assist bereaved spouses of different age groups, length of years of loss and nature of death, religion, and gender to meet their varying needs.
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SINGH, SATWINDER, CHIMA MORDI, CHINONYE OKAFOR, and RUTH SIMPSON. "CHALLENGES IN FEMALE ENTREPRENEURIAL DEVELOPMENT — A CASE ANALYSIS OF NIGERIAN ENTREPRENEURS." Journal of Enterprising Culture 18, no. 04 (2010): 435–60. http://dx.doi.org/10.1142/s0218495810000628.
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The paper examines the validity of stereotypical image of challenges female entrepreneurs (FE) encounter in the development of their business. The study which is conducted in the context of Nigeria, a large transition economy, throws light on a number of general and culture-dominated issues specific to traditional societies. FE, particularly those coming from self-employed parental households, are good at acquiring education and training in their line of business and work much harder at it. However, they struggle to balance family and work life, a job that is made difficult owing to lack of recognition from spouse and business groups they deal with, gender discrimination and sexual harassment. Religious values and previous work experience comes out a positive factor in dealing with challenges. Policy recommendations for the government lie in the identification of potential FE and providing them with necessary training and assistance and key inputs necessary for the growth of a business.
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Umoiyoho, Aniefiok J., Aniekan M. Abasiattai, and Okon E. Akaiso. "Review of obstetric fistulas in a rural hospital in South-South Nigeria." Urogynaecologia 25, no. 1 (2011): 7. http://dx.doi.org/10.4081/uij.2011.e7.
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<em>Background</em>. Obstetric fistula is a devastating medical condition associated with adverse social, psychological and reproductive health consequences. This study was carried out to review the pattern of presentation and outcome of patients with obstetric fistulas in a rural health facility in South-South Nigeria. <em>Design and Method</em>. A retrospective review of case notes of 51 patients with obstetric fistula that were managed at the Family Life Center, Mbribit Itam, in Itu, Local Government Area of Akwa Ibom State. <em>Results</em>. During the study period, 51 obstetric fistulas were repaired in the hospital. The ages of the patients ranged from 15 to 50 years with median age of 25.8 years and modal age group of 21-30 years (45.1%). The majority of the patients were of low parity (72.5%), 56.9% had no formal education and 27.5% were traders. Thirty four patients (66.7%) had their fistulas for between 1 and 6 years, 19.6% of the patients had juxta-cervical fistulas, while eight (15.7%) had circumferential loss of the urethra. Thirty-seven (72.5%) of them where unbooked and thus had no antenatal care, while 4 (7.8%) booked and had antenatal care in conventional health facilities. Thirty-four patients (66.7%) remained dry twenty-one days after surgery, thirteen (23.5%) were still wet, while 4 patients (7.8%) had stress incontinence despite repair. <em>Conclusion</em>. Obstetric fistulas are found most commonly among young, poorly educated women of low parity who do not avail themselves of orthodox ANC in our environment. Government, community and religious leaders must make concerted efforts to ensure women obtain formal education and when pregnant, have access to emergency obstetric care even if resident in the rural areas. Government, relevant non-Governmental organisations, community leaders and health workers should through relevant health messages enlighten women in the community about obstetric fistulas and the dangers of delivering in unorthodox health facilities. More medical personnel should be trained as the first attempt at repair is the one that is most likely to succeed.
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Bruce, Aisha Aiko, Adrienne D. Witol, Haley Greenslade, Mandeep Plaha, and Mary Anne Venner. "How Do New Immigrant Families (African Continent) with a Child with Sickle Cell Disease (SCD) Experience the Western Medical System?" Blood 128, no. 22 (2016): 3529. http://dx.doi.org/10.1182/blood.v128.22.3529.3529.
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Abstract INTRODUCTION: New immigrant families from continental Africa account for an increasing proportion of pediatric patients with Sickle Cell Disease (SCD) in Canada and North America. As families enter the western medical system they face a myriad of tests and medications as well they encounter language barriers, endless forms and large teams. Previous experiences with healthcare also influence families' expectations and adjustment.There is no published data exploring the experiences of these families to help guide practice. Resources such as the Canadian Pediatric Society guide on immigrant health are not specific to SCD. We set out to examine cultural sensitivity methodologically in order to improve delivery of care. Research Questions: What are newcomer families' experiences with SCD in Canada and their home country?What are the prevailing values and beliefs related to SCD that shape the attitude and behaviors of newcomer families?How do newcomer families perceivethe current delivery of medical care (the barriers and the facilitators)? METHODS: Focused ethnography was used to understand the socio-cultural context in which newcomer families from Africa experience their child's SCD; to explore their perspectives, beliefs, how they manage daily life and experience the western medical system. A sample size of12-15 participants was selected to reach saturation.Participants were selected using purposeful and convenience sampling and semi-structured interviews were held with the primary caregiver(s) with use of aninterpreter if needed. Research Ethics Board approved. RESULTS: Saturation was reached at 10 families and 12 were interviewed due to recruiting methods. Demographics:12 caregivers (N=8 females; N=4 males); most were in their forties and from Congo, Nigeria or Liberia. The majority had 3 or more children, were married and employed. The majority did not have extended family within the region. Languages spoken at home were English, French, Yoruba, Swahili orMoorie. They immigrated to Canada between 2002 and 2015 For themes see table 1. CONCLUSIONS: Participants' attitude, perception and knowledge about SCD were profoundly affected by their experiences in their countries of origin. These mostly negative experiences (seeing children suffering without appropriate medical care; observing social stigma, etc.) were deeply embedded and determined their response to SCD in their children. 1. Practice guideline: Allow for sufficient time and provision oftranslation services to explore the families' experience with stigma within country of residence and origin as well as embedded in the healthcare system and the community. Despite the prevalence of SCD in their home countries the diagnosis was a surprise. The path towards acceptance was slow, emotionally convoluted and not linear. Acceptance of the diagnosis is a process and devastating in the context of previous experiences. 2. Practice guideline: Review diagnostic information early and have easily accessible information about SCD available for parents/family network. This information will also need to be reviewed with the child at key developmental time periods. SCD has a dominant impact on life causing renegotiation of all relationships: spousal, family, community, co-workers and school staff. Managing SCD influenced daily routines imposing structure which was disrupted for hospitalizations. Families were reluctant to leave children unattended in the hospital and thus sacrificed personal and employment goals. Social support is limited and families cope alone.Families tend to seek practical support and deny the desire for emotional support. 3. Practice guideline: 3a)Screen for potential isolation and explore whether other caretakers are aware of diagnosis and disease specific care 3b) Given the tendency to deny emotional support needs, lack of nearby extended family and the stigma in the community setting up networks that provide both practical and instrumental support could be meaningful and more likely utilized resources. The life-long complexity of SCD creates anxiety for the child's life expectancy. Families trust in medical expertise, improvements in medical treatments and their faith/religious beliefs are foundations for hope. 4. Practice guideline: HCP working with families should ensure awareness of clinical advances and develop means to easily share knowledge as it will strengthen hope for the future. Table 1 Table 1. Disclosures Bruce: Novartis: Consultancy, Honoraria; Apopharma: Consultancy.
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Ajuwon, P. M., and I. Brown. "Family quality of life in Nigeria." Journal of Intellectual Disability Research 56, no. 1 (2011): 61–70. http://dx.doi.org/10.1111/j.1365-2788.2011.01487.x.
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Greet, Kenneth G. "Book Reviews : Family Life." Expository Times 96, no. 6 (1985): 189–90. http://dx.doi.org/10.1177/001452468509600631.
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de Souza Meldrum, Siméa. "Pressures on Brazilian Family Life." Transformation: An International Journal of Holistic Mission Studies 19, no. 1 (2002): 54–58. http://dx.doi.org/10.1177/026537880201900112.
Full textDissertations / Theses on the topic "Family – Religious life – Nigeria"
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Apata, Gabriel O. "Pentecostalism and Nigeria : new forms of religious life." Thesis, Goldsmiths College (University of London), 2016. http://research.gold.ac.uk/18750/.
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Pentecostalism is on the rise in various parts of the world, particularly in Africa. Several studies have emerged in recent years that have attempted to explain the reasons for the movement’s proliferation. The focus of this thesis is on the Pentecostal revival in Nigeria, which, it is argued, can be seen as a new form of religious life that revolves around three central themes. The first is a new form of religious attitude that I describe as the Pentecostal experience that is generated by the ‘collective effervescence’. This experience is achieved through the rites and rituals of worship that consists in prayer, praise-worship and other forms of religious performance underpinned by feelings of spirituality. I argue that a consideration of the Pentecostal experience not only offers greater insight into the African religious attitude, but also marks an improvement on the religious experience theories of thinkers like William James. The second theme is the vehicle through which the Pentecostal experience is achieved: the body. The thesis discusses the role of the body and argues for its centrality to Nigerian Pentecostalism through its dynamic expressivity and sacred performance. The third theme of the thesis is the Nigerian Pentecostal approach to the scriptures. I contrast the oral aspects of African cultures with Western literary culture of the scriptures to argue that the dynamism of ecstatic performance that we find in the oral culture has informed the Pentecostal approach to biblical texts. Additional insights into these themes are provided by an ethnographic study of a Nigerian Pentecostal Church in London. The thesis also argues against the highly influential social deprivation explanation that has been advanced by a number of authorities. Overall it builds on existing studies of African Pentecostalism and breaks new ground in Pentecostalism scholarship.
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Whyte, Roxane O. "Fathers' Religious and Family involvement At Home; and Work and Family Outcomes." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/5211.
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This study proposes and confirms two new predictors of work and family outcomes, thus far unexplored in existing work-family literature: fathers' religious involvement at home and fathers' family involvement at home. It is the first study to date to document that these produce a crossover effect to positively influence work-related outcomes including work-family conflict, work-family fit and job satisfaction. Data come from employed married fathers and their spouses participating in the 2001 BYU Marriott School of Management Alumni Work and Family Survey (n = 210), all members of The Church of Jesus Christ of Latter-day Saints (LDS). Findings are that fathers who were more religiously involved at home and their spouses reported greater marital satisfaction than fathers and their spouses who were less involved. Fathers who were highly involved with their families at home reported less work-family conflict, greater work-family fit, and greater marital satisfaction and spouse's marital satisfaction, than fathers who were less involved. Interactions showed that when fathers exhibit the combination of high religious and high family involvement, the religious involvement acts as a catalyst to generate greater levels of marital satisfaction and spouse's marital satisfaction. Finally, the study revealed a significantly positive relationship exists between marital satisfaction and job satisfaction. Results suggest that the father who engages in both high religious involvement and high family involvement at home may receive the benefits, or from a religious perspective, the "blessings," of enhanced marital satisfaction, and therefore, job satisfaction as a result of his fulfillment of sacred obligation to God. And, implications of the study suggest employing organizations may garner immense savings in terms of turnover costs due to the increase in job satisfaction among its employed fathers. Thus, data such as these suggest that flexible work arrangements, which may facilitate greater investment by the father in religious and family involvement at home, may create a dynamic system enabling enhanced family processes and, therefore, the strengthening of families, society and the economy.
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Fontes, Alexander David. "Catequesis Familiar: A Program of New Evangelization and Life-long Catechesis for the Family and through the Family." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/155.
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Carruthers, William Keene. "Religious orientation in marriage and family therapy." Diss., This resource online, 1993. http://scholar.lib.vt.edu/theses/available/etd-06062008-172913/.
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Hebert, Lisa Renee. "The role of religious beliefs and practices in the lives of African American family caregivers." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2827.
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Examines whether religious beliefs or practices have a positive or negative influence on the perceived level of stress and coping ability of African American family care providers. Through interviews with three African American females who are caregivers for spouses diagnosed with adult onset brain disorder it was revealed that all caregivers felt their spirituality and/or religious practices shaped how they approached providing care. Religious practices and spirituality affected how they felt about providing care for their spouses and how they dealt with difficult challenges.
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Hart, Andrea D. "Religious Activity and Mortality in the Elderly: The Cache County Study." DigitalCommons@USU, 2001. https://digitalcommons.usu.edu/etd/2603.
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No study, to date, has systematically examined the interplay of social contact, depression, functional disability, and cardiovascular health when examining the relation between religious activity and all -cause mortality. This study used Cox regression models as well as a series of structural equation models to elucidate these relations and resultant mortality over a 5-year period. This sample included 3,607 persons, age 65 and older, who participated in the Cache County Study on Memory in Aging, and who were not demented. Results indicate that when using Cox regression modeling, after controlling for other variables related to mortality, both religious activity and social contact remained statistically significant predictors of survival time. Based on hazard ratios obtained from the Cox regression models, it was found that subjects who attend church activities at least once a week or more are 41.6% less likely to die than subjects who attend church less frequently. Subjects who increase their social contact by each additional level gain 3% protection against mortality. Surprisingly, depression was not related to mortality in any analyses. Therefore, the best-fitting structural equation model did not include depression. Possibly, the most interesting findings from this study were the mediating effects found between functional disability, religious activity, social contact, and all-cause mortality. Using a nested series of structural equation models, we found that social contact mediates the relation between functional disability and mortality and that religious activity mediates the relation between functional disability and social contact These results indicate that social contact may be a crucial underlying mechanism, which is triggered by religious activity, and therefore acts as a mediator between functional disability and mortality. Limitations of this study include narrow or unidimensional measures, as well as problems w1th reliability. Due to the homogeneity of this sample, it may be very difficult to justify generalizing these results to a different population. Despite these limitations, this study finds that both religious activity and social contact converge in their effects on mortality and their interconnectedness is evident from these results. Both religious activity and social contact have important implications for the health of our elderly. Nevertheless, many multilayered aspects of religious behavior and social networks have not been addressed in this study. Future work investigating the consequences of the longitudinal aspects of religious belief, social networking, and depression is needed.
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Layton, Emily Gwilliam. "Anchors of Religious Commitment in Adolescence." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2407.
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This study explores adolescent religious commitment using qualitative data from a religiously diverse (Jewish, Christian, and Muslim) sample of 80 adolescents from California and New England. It identifies a new construct, "anchors of religious commitment," to describe what adolescents are committing to as a part of their religious identity. Seven anchors of religious commitment are discussed: (a) religious traditions, rituals, and laws; (b) God; (c) faith traditions or denominations; (d) faith community members; (e) parents; (f) scriptures or sacred texts; and (g) religious leaders. Various forms of expression are identified within each anchor of religious commitment, with issues of relationships and authority being most common among the different anchors. The findings broaden the conceptual understanding of commitment as a relational construct and not just a behavioral or attitudinal construct. Implications for the future research on adolescent religious commitment are discussed, as well as practical implications for parents and religious leaders.
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Kimball, Elisabeth R. "How Receiving and Providing Relational Compensators and Religious Expectations Influence Religious Experiences." BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8486.
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Much research has been done on the concept of why people remain religious, formulating Rational Choice Theory. This involves the idea of compensators and religious expectations. In addition, other research and subsequent theories go into the duality of religious expectations and relational compensators—these relational compensators include love, support, forgiveness, and kindness from others. However, research has rarely explicitly explored what reportedly encourages individuals to stay in religious institutions despite religious demands. Through qualitative interviews with 198 highly religious families, this study analyzed the various expectations and demands individuals and families encounter, as well as the relational blessings they report receiving as a result of their religiosity. Findings indicate a complex connection between religious expectations and relational compensators, where some expectations are relational and may provide blessings for individuals who follow them. These findings indicate that some highly religious individuals do not view fulfilling certain religious expectations as a sacrifice. More research should be done to better understand why religious individuals of varying levels of religiosity remain religious as well.
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Eldridge, Michael David. "Dying Adam with his multiethnic family : understanding the 'Greek life of Adam and Eve'." Thesis, King's College London (University of London), 2000. https://kclpure.kcl.ac.uk/portal/en/theses/dying-adam-with-his-multiethnic-family--understanding-the-greek-life-of-adam-and-eve(6f882d7a-2845-4f54-9594-a81ec2135010).html.
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Turner, Itari. "Work-life balance among medical doctors in Nigeria : a gender perspective." Thesis, Brunel University, 2017. http://bura.brunel.ac.uk/handle/2438/14757.
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This exploratory study examined the perceptions and realities of work life balance among medical doctors in Nigerian Public Hospitals. The study aimed to investigate the coping strategies adopted by medical doctors to manage work life balance and finally to examine the gender differences in the lived experiences of male and female medical doctors in Nigeria. The literature revealed that conceptualising work life balance models or employee flexibility in an African work setting is problematic when juxtaposed with primordial African cultural values where work and life are an indissoluble existential unit. The transition from an agrarian economy to new capitalist workplaces in many African countries is still relatively new. This study fills the gap by unveiling the implications this narrative has for understanding contemporary WLB. Forty-one semi-structured in-depth interviews were conducted for this study. It involved male and female doctors from public hospitals across three geopolitical zones of Nigeria. The sample of doctors interviewed were specifically resident doctors with a wide range of specialties. Thematic method of data analysis was adopted to provide major themes which were used to discuss the findings of the research investigations. The findings reveal that work in the Nigerian medical sector is notoriously intense as it underscores challenges of long working hours, intense work demand and staff shortage. The findings further suggest women must tread a ‘delicate balance’ between subordination to male authority, domestic responsibilities and ambition/achievement in a professional career. This study makes two key contributions to knowledge. Firstly, the study contributes to existing literature on work-life balance in the Nigerian context, elaborating the situation with work-life balance initiatives and how medical doctors in Nigeria manage to cope with the shortcomings of the organisations. Secondly, the findings fostered a useful extension of the work-family border theory. The border theory explains how individuals navigate between life domains and boundary management. However, the theory has provided little information on the factors that affect how employees manage and negotiate between the domains. This led to the development of the work spiritual life balance model.
Books on the topic "Family – Religious life – Nigeria"
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Gbuji, Anthony O. The pastoral care of marriage and family life in Nigeria. Kmensuo Educational Publishers, 1994.
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Nwabude, Emmanuel Oguejio. Preparation for marriage and family life among the Igbo people of Nigeria. Donachuks Publishers, 2001.
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Okolo, Chukwudum Barnabas. Christian mothers, families, and new Nigeria: Foundations of Christian culture. C.B. Okolo, 1991.
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Kure, Emmanuel Kha'ah. A pastoral guide for Christian families in Nigeria: A handbook for parents, youths and pastoral ministers. s.n.], 1995.
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Barker, Carol. A family in Nigeria. Lerner Publications, 1985.
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Blauer, Ettagale. Nigeria. Children's Press, 2001.
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Blauer, Ettagale. Nigeria. G. Stevens Pub., 1992.
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Jason, Lauré, ed. Nigeria. Children's Press, 2001.
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Blauer, Ettagale. Nigeria. Children's Press, 2001.
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Fagan-King, James. Family life. Christian Theology Trust, 1994.
Book chapters on the topic "Family – Religious life – Nigeria"
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Horwath, Jan, and Janet Lees. "Inclusive Practice and Diversity in Religious Family Life." In Working with Children and Families. Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-0-230-34434-1_26.
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Behrman, Gary U. "The Community as Family: Resilience in Older Women Religious Sexually Abused in Early Life." In Handbook of Family Resilience. Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-3917-2_30.
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Thorsen, Dorte, and Thomas Yeboah. "Mobility and the rural landscape of opportunity." In Youth and the rural economy in Africa: hard work and hazard. CABI, 2021. http://dx.doi.org/10.1079/9781789245011.0005.
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Abstract This chapter looks at young women's and men's strategies for mobility in rural economies in Uganda, Ethiopia, Nigeria and Côte d'Ivoire. It draws on livelihood, life history and photo-voice interviews, as well as focus group discussions, with young people across 16 sites in the four countries. The chapter focuses on spatial mobilities resulting from: involuntary relocations because of conflict in society and/or disruption within the family setting; relocations for education; and relocations for work. The analysis investigates in particular the gendered nature of youth mobilities and immobilities, and their implications for livelihood building.
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Eleuteri, Stefano, Arianna Caruso, and Ranjeev C. Pulle. "End of Life, Food, and Water: Ethical Standards of Care." In Perspectives in Nursing Management and Care for Older Adults. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63892-4_21.
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AbstractEnd-of-life care constitutes an important situation of extreme nutritional vulnerability for older adults. Feeding decisions in late-stage dementia often provoke moral and ethical questions for family members regarding whether or not to continue hand-feeding or opt for tube-feeding placement. Despite the knowledge that starvation and dehydration do not contribute to patient suffering at the end of life and in fact may contribute to a comfortable passage from life, the ethics of not providing artificial nutrition and hydration (ANH) continue to be hotly debated. However, in the past two decades, voluntary stopping of eating and drinking (VSED) has moved from a palliative option of last resort to being increasingly recognized as a valid means to intentionally hasten death for cognitively intact persons dealing with a serious illness. Across many settings globally, when oral intake is deemed unsafe, decisions to withhold oral feeding and to forgo artificial means of providing nutrition are deemed to be ethically and legally sanctioned when the decision is made by a capable patient or their legally recognized substitute decision-maker. Decision-making at the end of life involves knowledge of and consideration of the legal, ethical, cultural, religious, and personal values involved in the issue at hand. This chapter attempted to illustrate the unique complexities when considering nutrition therapy (by oral and artificial means) at the end of life.
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Oosterom, Marjoke. "Are rural young people stuck in waithood?" In Youth and the rural economy in Africa: hard work and hazard. CABI, 2021. http://dx.doi.org/10.1079/9781789245011.0008.
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Abstract This chapter interrogates the increasingly popular notion of waithood, and particularly the idea that most young people are stuck permanently in waithood because they cannot enter the labour market. Based on empirical data gathered from young rural women and men in Uganda, Ethiopia and Nigeria, the meaning of farming and other economic activities in their lives, particularly in relation to social status, is presented. Other avenues for claim making on social recognition, status and respect are then analysed, with a focus on marriage, family life, and active citizenship. Throughout the chapter the gendered nature of the process of becoming a social adult is emphasized.
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Nardi, Paolo. "Caterina Colombini e le origini della congregazione delle gesuate." In Le vestigia dei gesuati. Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-228-7.06.
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The results of new archival research, compared with some epistles of Blessed Giovanni Colombini, allowed to frame the mystical experience of his cousin Caterina Colombini, which matured in the Sixties of the fourteenth century, in a situation of serious breakdown with his family, caused by patrimonial reasons. Caterina succeeded, also with the help of some friends of her cousin, to free herself from the family context and to constitute the first community of Gesuate, so-called because they observed the same way of life as the Gesuati, then in 1371 to equip this congregation with a residence purchased with her own money in the Sienese district of Vallepiatta and finally to submit it to the protection and jurisdiction of the female Benedictine monastery of Saints Abondio and Abondanzio near Siena. Thus a new female congregation was born, that also spread to other cities in Italy, but it did not turn into a religious order, while avoiding the accusation of heresy for “beguinage”.
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Francis Asuquo, Ekaete, and Paulina Ackley Akpan-Idiok. "The Exceptional Role of Women as Primary Caregivers for People Living with HIV/AIDS in Nigeria, West Africa." In Palliative Care [Working Title]. IntechOpen, 2020. http://dx.doi.org/10.5772/intechopen.93670.
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In Africa, women play an indispensable role in family life. The normative roles of women extend from reproductive role to the raising of children and caring for sick family members. These roles are very unique and are dictated by culture, religion and beliefs. Despite these, their contributions in caregiving remain unrecognized except by the beneficiaries. Caregivers of people living with HIV/AIDS (PLWHA) experience high level of burden due to the expanded role and inadequate preparation for the caregiver’s duty. A descriptive cross-sectional research design was utilized to elicit data from 260 participants in Calabar municipality, Nigeria. Caring for PLWHA is an exceptional service due to exacerbation of symptoms and co-morbidities peculiar to terminal phase of HIV. The study revealed gender inequalities in burden levels. Significant relationships (p < 0.05) also existed between burden of care, availability of support and duration of care during this study. Despite the perceived consequences, the family care givers were still determined to continue caregiving role. This informs the need for governmental support to ameliorate the negative consequences of caregiving by female caregivers.
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"4. Family and Religious Life." In Andrew Fernando Holmes. University of Toronto Press, 2020. http://dx.doi.org/10.3138/9781487514853-006.
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Smith, Christian, and Amy Adamczyk. "How Family Life Shapes Religious Parenting." In Handing Down the Faith. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190093327.003.0007.
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When parents think about how they want to pass on their religion to their children, they often consider their own experiences as children, as well as the individuals with whom their children spend a lot of time. These people include their own parents, grandparents, and, of course, partners. This chapter explores how these other people, both their physical presence as well as childhood memories of them, affect how they try to transmit religion to their offspring. The chapter examines general similarities and differences between adult children and their parents in their childrearing style. It also considers the extent to which adult children draw upon childrearing approaches learned from their parents. The role of grandparents is discussed, as well as the important influence of partners in shaping religious faith transmission. The chapter concludes with a discussion of the different processes married parents and those who are divorced or single engage.
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Izzett, Alison. "Family Life among the Yoruba, in Lagos, Nigeria." In Social Change in Modern Africa. Routledge, 2018. http://dx.doi.org/10.4324/9780429486449-22.
Full textConference papers on the topic "Family – Religious life – Nigeria"
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Selanno, Semuel. "Prenatal Life Education Based on Family Christian Religious Education." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302145.
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Chukov, Vladimir S. "Socio-economic and spiritual-religious specifics of the Syrian Kurds." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.07065c.
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This study aims to present the socio-economic and spiritual-religious specifics of the Syrian Kurds. The dominant agrarian livelihood of the “foreign Kurds” stimulates the preservation of the tribal-clan profile of their social structure. This directly reflects on the stability and strong resistance of the specific conservative political culture in which the political center is differentiated, due to non-social parameters. If religion (in a nuanced degree, ethnicity) plays a major role in the formation of the nation-building and state-building process among neighbors, Arabs and Turks, then in the Kurds, especially the Syrians, a similar function is played by the family cell. The main points in the article are: The Syrian Kurds; Armenians and Christians – Assyrians; The specific religious institutions of the Kurds. In conclusion: The main conclusion that can be drawn is that the Kurds in Syria are failing to create a large urban agglomeration, which pushes them to be constantly associated with the agricultural way of life. Even the small towns that were formed did not get a real urban appearance, as their inhabitants had numerous relatives who remained to live in the countryside.
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Bruževica, Rūta. "Socializēšanās prakses viduslaiku pilsētā: amatu korporāciju piemērs." In LU Studentu zinātniskā konference "Mundus et". LU Akadēmiskais apgāds, 2021. http://dx.doi.org/10.22364/lu.szk.2.rk.04.
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One of the most important aspects of medieval human life was being in a community. On the one hand, medieval city itself was such a community, whereas on the other hand, there still remained social, economic and occupational differences between its inhabitants, which in daily life dissociated people. In addition to the community in the city, the church and the family, another type of community developed in medieval cities – professional or artisan associations, fraternities or guilds. For a very long time, the studies dedicated to these organizations focused mainly on their economic, legal and organizational aspects, and hence guilds are mainly associated with their economic activities. However, the religious and social life they yielded was no less important and provided people’s daily lives with activities that complemented their spiritual and social life. The aim of the study is to review and analyse the social practices found in the source material, whereby such aspects of socialization as the formation of beneficial social contacts, maintenance of relationships, as well as mutual assistance were practiced in medieval artisan associations. Examples and their similarities in various artisan associations in Europe, including Riga, which are reported in medieval written sources, especially the statutes of these associations, will be discussed. The obtained information collected in the study confirms that associations extended beyond economic goals, as their practices promoted social contacts between members, strengthened friendships, fostered respect and responsibility for each other.