Relevant bibliographies by topics / Igbo (African people)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Igbo (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Igbo (African people)"

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Nnebedum, Chigozie. "Empirical Identity as Dimension of Development in Africa: With Special Reference to the Igbo Society of South-east of Nigeria." Mediterranean Journal of Social Sciences 9, no. 2 (March 1, 2018): 195–204. http://dx.doi.org/10.2478/mjss-2018-0039.

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Abstract Identity, as discussed in this paper, is seen as a phenomenon which is constantly changing under certain circumstances. From empirical point of view, the identity of man is influenced by the environment through experience and unconscious socialization; it is continually modified by the individual’s encounter with the world. The aim of this work is to analyse the intricacies involved in understanding the situation and mentality of the Igbos as far as identity is concerned and to determine how this hampers or helps in the development of the Igbo/African society. In this work ‘identity’ as a means of development with regard to the Igbo people of South-East Nigeria is treated. The work is methodically qualitative. It analyses literatures and different views on identity and tailors the discussion of development along the lines of hermeneutical approach to subjective experiences. The Igbos and Africans find themselves sometimes in the danger of a mixture of identity. This is the case with most of the Igbo people who are scattered all over the world and who are becoming more foreign in their trends and ways of life. Being unable to maintain a definite identity, one is lost in the politics of development. Those who still hang on to pure imitation of the western life are jeopardizing their autonomy and by extension, frustrating development of the African society. Rediscovering the Igbo/African Identity and putting it to the service of development in the African continent is the task of the Africans themselves.
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Abigail, Nzoiwu, Azuka, and Mmaduabuchi, Obinna Chekwubechukwu. "African Identity and Christian Faith in Igboland: A Critical Evaluation of EGWU IMOKA Masquerade Festival." International Journal for Research in Applied Science and Engineering Technology 11, no. 5 (May 31, 2023): 368–84. http://dx.doi.org/10.22214/ijraset.2023.51450.

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bstract: Christianity as a way of life among Africans (The Igbo people precisely) is believed to have shaped and influenced African Culture. African religion and culture according to Okoro, "stand a better chance to offer an alternative method awareness, which is imbedded in different indigenous languages, myths, folklore, cultural heritage and rites and rituals of African traditional faith" (Cultural globalization: 26-37). The identity of the African can be clearly seen in their cultural, anthropological features. The cultural, anthropological features of the Igbo people is influenced by both Christianity and African Traditional Religion. In an attempt to further understand the values behind this cultural influence as it is manifesting itself in the life and thought of the Awka people through Egwuimoka in the contemporary time, the searcher became interested in this- study. However, the influence of culture on Christianity is seen in the attitudinal disposition of the Igbo people towards the Christian faith. Now the question is does Christianity support the Igbo culture which is emerging in the modern time? Does the comparative study of Igbo traditional morality and Christianity ethical concepts clarify a bit of this confused background? if this work helps to answer these and other questions, in any small way, and further helps in clarifying the confused background of our morality today, then, it is not useless effort after all. Our culture is fluid today, because it is rapidly changing. Therefore, this work tries to point to some aspects of the Igbo peoples basis of traditional cultural patterns and beliefs, that can be applied from the values and the beliefs of the past so that the change in culture may not continue on a speed lane and, therefore becoming e confusing as to moral basis of worthwhile existence.
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Islam, Momtajul. "The Role of Native Weaknesses and Cultural Conflicts in Escalating Colonial Supremacy in the Igbo Society, as Perceived in Arrow of God by Chinua Achebe." International Linguistics Research 4, no. 2 (April 27, 2021): p19. http://dx.doi.org/10.30560/ilr.v4n2p19.

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The colonial invaders and their repressive means of governance in Africa were not the only reasons that could be solely held accountable for the fall of indigenous African society during the colonial invasion. Native weaknesses, socio-cultural conflicts and hegemony were equally responsible for the falling apart of native social setups when confronted with colonial alternatives. Native people had had their own covert religious and cultural limitations long before the colonizers entered their soil. The colonial powers cleverly used such inherent societal flaws of African people as excuses to impose European religion and traditions on them. Chinua Achebe does not blindly idealize native African traditions in his writings. He frequently narrates his doubts on flawed socio-cultural practices and moral dualities in the native society, too. This paper is an attempt to explore how innate weaknesses of native Igbo people, socio-cultural conflicts and domination in the native society have also made it easier for the colonial administration to prolong their supremacy in the Igbo land, as depicted in Arrow of God by Chinua Achebe. It also elaborates how Ezeulu, the chief priest of god Ulu, falls from dominance in his society because of his intent to execute personal desires which jeopardize his societal role in the Igbo land.
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Kanu, Ikechukwu Anthony. "The philosophical operative conditions of healing shrines in Igbo-African worldhood." Journal of Religion and Human Relations 14, no. 1 (November 16, 2022): 187–206. http://dx.doi.org/10.4314/jrhr.v14i1.10.

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This paper has studied the philosophical operative conditions of healing shrines in Igbo-African societies. The concept of philosophical operative condition is introduced into the study of Igbo-African healing shrines with the purpose of pointing out the philosophical principles behind the activities in these shrines. This philosophical dimension of African healing shrines is possible because of the nature of the relationship between religion and philosophy. This work, therefore, studied healing and healers in traditional African societies and the place and nature of healing shrines in Igbo societies. Though so much has been written about healing shrines and sacred places in traditional African societies, there is a seeming insufficiency of documents or literature on the Igbo-African healing shrines and the roles they played in restoring well-being to the people. More so, there is hardly a literature that focuses on the philosophical spirit behind the activities in Igbo-African healing shrines. This is the gap in literature that this present work fills. For the purpose of this study, this piece adopted the phenomenological, hermeneutic and historical approaches. This study is a qualitative research that has used both primary and secondary sources of data. It discovered that there is an inescapable element of philosophy in every dimension of African religion.
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Nwauwa, A. O. "The Dating of the Aro Chiefdom: A Synthesis of Correlated Genealogies." History in Africa 17 (January 1990): 227–45. http://dx.doi.org/10.2307/3171814.

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Precolonial African historiography has been plagued by historical reconstructions which remain in the realm of legend because events are suspended in almost timeless relativity.Igbo history has not been adequately researched. Worse still, the little known about the people has not been dated. It might be suggested that the major reason which makes the study of the Igbo people unattractive to researchers has been the lack of a proper chronological structure. Igbo genealogies have not been collected. The often adduced reason has been that the Igbo did not evolve a centralized political system whereby authority revolved round an individual—king or chief—which would permit the collection of regnal lists. Regrettably, Nigerian historians appear to have ignored the methodology of dating kingless or chiefless societies developed and applied elsewhere such as in east Africa. In west African history generally, there has been an overdependence for dating on external sources in European languages or in Arabic, and combining these with the main regnal list of a kingdom. Even within kingdoms, genealogies of commoners and officials have rarely been collected or correlated with the regnal lists. Among the Igbo, the external sources are rare and the regnal lists few. Even the chiefdoms—Onitsha and Aboh, Oguta and Nri—were ignored for a long time after modern historiography had achieved major advances elsewhere. Arochukwu has been another neglected Igbo chiefdom. Most of these states with hereditary leadership were peripheral to the Igbo heartland. Nevertheless, they were important because of their interactions with the heartland and the possibility of dating interactive events from their genealogies.
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Ihejirika, Cardinal Chinanu. "An Epistemic Survey of African (Igbo) Notions of Knowledge in Chinua Achebe’s Things Fall Apart." Journal of Law and Social Sciences 5, no. 3 (2023): 37–49. http://dx.doi.org/10.53974/unza.jlss.5.3.1086.

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This study undertakes an epistemic survey of the notions of knowledge among Igbos of Nigeria as couched in Chinua Achebe’s Things Fall Apart. In this work, Achebe relives the vibrant world of Igbo people before the advent of colonialists in Nigeria. The study therefore unveils the roles and significances of knowledge among the Igbos, the beauty and depth of the people’s values system as enshrined in their culture and traditions. It also exposes the place of elders and oral tradition as both purveyors and repository of knowledge hence, their relevance in Igbo knowledge acquisition process. The work showcases that life among the Igbos was chiefly communal. Knowledge in this society, was acquired through collective experience and wisdom by individual persons’ participation in the community’s rituals, myths and folklores. However, the researcher adopted the hermeneutical and textual analysis methods of inquiry which enabled us to interpret and analyse the Novel, Things Fall Apart. In line with our hermeneutical method, we clarified the meaning of Omenani (traditions) of the people and its’ influence on the epistemology of the people. Our study found that any strongly held beliefs or cultural values which bring only crises when people of different cultures interact necessitates the need for the cultivation of proper epistemological modesty instead of a tenacious attachment to customs and traditions. Lastly, our study recommends a relevant epistemic change as panacea to cultural and social rifts. This more balanced knowledge system being recommended has the capacity of engendering inter-cultural interactions and ensuring social harmony even in the face of the challenges of cultural globalization. This novel problem-solving system is located in our idea of epistemic inter-culturalism.
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van den Bersselaar, Dmitri. "Missionary Knowledge and the State in Colonial Nigeria: On How G. T. Basden became an Expert." History in Africa 33 (2006): 433–50. http://dx.doi.org/10.1353/hia.2006.0006.

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Between 1931 and 1937, the Anglican missionary G. T. Basden represented the Igbo people on the Nigerian Legislative Council. The Igbo had not elected Basden as their representative; he had been appointed by the colonial government. Basden's appointment seems remarkable. In 1923 the Legislative Council had been expanded to include seats for Unofficial Members, representing a number of Nigerian areas, with the expressed aim of increasing African representation on the Council. In selecting Basden the government went against their original intention that the representative of the Igbo area would be a Nigerian. However, the government decided that there was no “suitable” African candidate available, and that the appointment of a recognized European expert on the Igbo was an acceptable alternative. This choice throws light on a number of features of the Nigerian colonial state in 1930s, including the limitations of African representation and the definition of what would make a “suitable” African candidate.In this paper I am concerned with the question of how Basden became recognized as an expert by the colonial government and also, more generally, with the linkages between colonial administrations' knowledge requirements and missionary knowledge production. Missionary-produced knowledge occupied a central, but also somewhat awkward position in colonial society. On the one hand, colonial governments and missions shared a number of common assumptions and expectations about African peoples. On the other hand, there also existed tensions between missions and government, partly reflecting differing missionary and administrative priorities, which means that the missionary expert was not often recognized as such.
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Densu, Kwasi. "Omenala: Toward an African-Centered Ecophilosophy and Political Ecology." Journal of Black Studies 49, no. 1 (September 7, 2017): 29–52. http://dx.doi.org/10.1177/0021934717729503.

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This article seeks to contribute to the reconstruction of an African-centered ecophilosophy and political ecology. Employing Cheikh Anta Diop’s theory of African cultural unity, it considers the Ndi Igbo philosophy Omenala, its paradigmatic implications for Africana studies, and its capacity to demonstrate the continuity of indigenous African socioecological praxis cross culturally. In addition, it explores the relevance of Omenala to the development of an authentic social history of African people and as a theory to analyze contemporary problems in the African world. Three key issues are addressed. First, the article accounts for the absence of ecological theory within Africana studies. Second, it explicates the cultural and philosophical basis for an African-centered ecophilosophy and political ecology. Third, it envisions new approaches and areas of inquiry within Africana studies.
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van den Bersselaar, Dmitri. "Creating ‘Union Ibo’: Missionaries and the Igbo language." Africa 67, no. 2 (April 1997): 273–95. http://dx.doi.org/10.2307/1161445.

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AbstractThe literature of ethnicity in Africa indicates a major role for Christian missionaries in the creation of languages in Africa. It has been argued that certain African ethnic groups owe their existence to the ‘invention’ of their language by missionaries who created a written dialect—based on one or more vernacular(s)—into which they translated the Bible. This language came to be used for education in mission schools and later also in government schools. The Bible dialect consequently became the accepted standard language of the ethnic group and acquired the function of one of the group's prime identity markers.In the case of the Igbo language, the history of the CMS missionaries' efforts at creating a written standard Igbo shows that the process was not always straightforward. The article describes the problematic process of creating a written language. The missionaries undertook continual attempts on the basis of several dialects, but it was half a century before they produced the first translation of the Bible. They complicated matters by working in different dialects, but eventually created a standard dialect which they named Union Ibo, a mixture based on several Igbo dialects.The missionaries were also confronted with resistance from at least part of the Igbo population, who contested their choice of dialect. However, it appears that the majority of the Igbo were simply not interested. The Igbo population were far more interested in education in English, and although the CMS missionaries forced some vernacular education upon the people, actual interest remained limited. It is thus not surprising that the Bible language did not become the accepted standard language of the Igbo ethnic group. The spoken Igbo language does nevertheless function as one of the prime identity markers of the group. The article argues that the importance of the Igbo language to Igbo identity is partly the result of the missionary activity.
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Majeed Kadhem, Suhaib. "Conflict between Tradition and Change in Chinua Achebe's postcolonial novel Things Fall Apart." Al-Adab Journal 1, no. 124 (September 15, 2018): 81–92. http://dx.doi.org/10.31973/aj.v1i124.115.

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In studying the history of Asian and African countries, the colonial period plays an important role in understanding their history, religion, tradition and culture. Things Fall Apart is an English novel by the Nigerian author Chinua Achebe, published in 1957, which shows the African culture, their religious and traditions through the Igbo society. This novel captures the colonial period and its effect on Igbo society. It is a response and a record of control of western colonialism on the traditional values of the African people. This paper treats the novel as a postcolonial text, by focusing on the clash between occupied and colonizers, the clash between tradition and change, and the clash between different cultures, The Europe Empire and the African natives
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Dissertations / Theses on the topic "Igbo (African people)"

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Chukwu, Christopher Nkemdi. "Igbo culture : implications for counseling Nigerian Igbo students in the United States /." View abstract, 1993. http://library.ctstateu.edu/ccsu%5Ftheses/1560.html.

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Thesis (M.S.) -- Central Connecticut State University, 1993.
Thesis advisor: Dr. Paul Tarasuk; Research supervisor: Dr. Rikke Wassenberg. "...in partial fulfillment of the requirements for the degree of Master of Science in Counseling Psychology." Includes bibliographical references (leaves 60-63).
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Obiekezie, Matthew U. "The doctrine of the hypostatic union in the context of Igbo anthropology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Ikebude, Chukwuemeka. "Identity in Igbo architecture Ekwuru, Obi, and the African Continental Bank building /." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1250885407.

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Affam, Rafael Mbanefo. "Traditional healing of the sick in Igboland, Nigeria." Aachen : Shaker, 2002. http://catalog.hathitrust.org/api/volumes/oclc/52188514.html.

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Asomugha, Catherine. "Constructing an Igbo theology of the Eucharist toward a covenanted kinship /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Pruitt, Richard A. "The incultuartion of the Christian Gospel theory and theology with special reference to the Igbo of southeastern Nigeria /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/5061.

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Thesis (M.A.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on month day year) Includes bibliographical references.
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Obu-Anukam, Angela Ngozi. "The power of the silenced women, agency and conscientization in the Igbo church /." Chicago, IL : Catholic Theological Union at Chicago, 2007. http://dx.doi.org/10.2986/tren.033-0863.

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Malcolm-Woods, Rachel Matthews Donald Henry Dunbar Burton L. "Igbo talking signs in antebellum Virginia religion, ancestors, and the aesthetics of freedom /." Diss., UMK access, 2005.

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Thesis (Ph. D.)--Dept. of Art and Art History and Dept. of History. University of Missouri--Kansas City, 2005.
"A dissertation in art history and history." Advisors: Donald Matthews and Burton Dunbar. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed June 26, 2006. Includes bibliographical references (leaves 263-283). Online version of the print edition.
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Onyeador, Victor Nkemdilim. "Health and healing in the Igbo society : basis and challenges for an inculturated pastoral care of the sick /." Frankfurt, M. : Lang, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016424795&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Amadi, Chima S. "The application of the synthetic leadership paradigm to the Holiness Evangelistic Mission." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Books on the topic "Igbo (African people)"

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Afulezi, Uju Nkwocha. African (Igbo) scholarship. Lanham, Md: University Press of America, 2000.

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Afigbo, A. E. Igbo genesis. Uturu [Nigeria]: Abia State University Press for Centre for Igbo Studies, Abia State University Uturu, 2000.

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Edeh, Emmanuel M. P. Towards an Igbo metaphysics. Chicago: Loyola University Press, 1985.

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Obianyido, Anene. Igbo-Yoruba politics. Jos, Nigeria: Fab Education Books, 1998.

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Nwala, T. Uzodinma. Igbo philosophy. Ikeja, Lagos: Lantern Books, 1985.

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Adibe, Gregory E. M. Ogwu: Igbo traditional power challenges the Igbo Christian. Onitsha, Nigeria: Archdiocesan Secretariat, 2006.

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Onunwa, Udobata. Studies in Igbo traditional religion. Uruowulu-Obosi, Anambra State, Nigeria: Pacific Publishers a division of Pacific Correspondence College and Press, 1990.

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Chidozie, Ọgbalụ F., ed. Omenala Igbo =: The book of Igbo custom. Onitsha, Nigeria: University Pub. Co., 2007.

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Amadiume, Ifi. Afrikan matriarchal foundations: The Igbo case. London, UK: Karnak House, 1987.

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K, Faluyi E., and Dioka L. C, eds. Nigerian heritage: The Igbo culture. Lagos: Rebonik Publications, 2007.

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Book chapters on the topic "Igbo (African people)"

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Nnoli-Edozien, Ndidi. "Memories of Our Collective Future." In Transformation Literacy, 333–45. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-93254-1_22.

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AbstractThis chapter explores the mindset humanity needs to develop in preparation for an emerging future, from an African perspective. The required human consciousness must be holistic and encompassing, bridging the gap between thought and action, linking the past to the present and the future, democratizing access to resources, eliminating waste and fostering regeneration. One opportunity in view is leveraging the power of emerging twenty-first-century technology, specifically blockchain-based decentralized financial (De-Fi) networks, because of their potential to build a global community where trust is once more a currency and where we can rely on humanity to do good for each other and for the planet. We need to design solutions and approaches that enable all persons, especially those marginalized in emerging economies, to find their voices and fulfil their aspirations. The author makes a strong case for combining past wisdom with contemporary know-how to create a new future that is more inclusive and equitable. Drawing on African traditional philosophy and practices, learning from Ubuntu and the Igbo people, she explores the balance between individual rights and communal values. The chapter also offers insights into the SevenPillars® framework that allows business interests, private and public, to thrive whilst safeguarding our natural ecosystem and upholding human dignity and equity.
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May, Brian. "Modernism in Chinua Achebe’s African Tetralogy." In Modernism, Postcolonialism, and Globalism, 33–54. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199980963.003.0002.

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Analyzing Chinua Achebe’s tetralogy of novels, this chapter shows how Achebe addresses one of the central issues of both modernism and postcolonialism: the organization and conceptualization of time. Things Fall Apart (1958) and No Longer at Ease (1960) present snapshot moments of arrested temporality that Achebe treats with the modernist techniques of imagism and epiphany. Taking a more pessimistic turn, Arrow of God (1964) grounds the handling of sequentiality not in Igbo ideas of cyclical change but in Spenglerian, Yeatsian, and Eliotic notions of apocalypse, in which endings do not mark new beginnings but a point of terminal cessation. Finally, Man of the People (1966) further modifies this version of time, replacing the cultural collapse of the previous novel with the more affirmative vision of community and village life found in Eliot’s “East Coker.” In sum, the chapter traces the tetralogy’s evolution of divergent and competing notions of time, especially as they relate to Igboland and more generally to postcolonialism.
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Nwokocha, Eziaku Atuama. "How Tight Is Your Wrap?" In Vodou en Vogue, 85–123. University of North Carolina PressChapel Hill, NC, 2023. http://dx.doi.org/10.5149/northcarolina/9781469674018.003.0004.

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Abstract This chapter examines the social tensions of race, gender, and sexuality in Manbo Maude’s contemporary Vodou temples. By centering the perceptions and experiences of Black people within Haitian Vodou, the chapter interrogates how for some Black folks, Vodou functions as a space of healing and community within the African Diaspora. Headwraps, dresses and sacred colored scarves function as a part of African Diasporic identity creation and evoke a vision of a common African past that participants draw on for their own sense of community. The author deploys a Black feminist ethnographic critique to consider how their Nigerian Igbo ancestry and femme identified personhood influences the performance of rituals such as headwrapping. This chapter also analyses the contentious issue of including White people in spaces that many Black practitioners view as a refuge from the anti-Black racism of the world beyond the temple. Race, gender, and sexuality have the capacity to rupture attempts at sartorial solidarity, affecting not only the cohesion of Manbo Maude's communities but also the shape of people's beliefs. These communal fissures continuously raise questions about who Vodou belongs to, who has a true connection to Black spirits, and what types of worship best serve the divine.
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Nwoye, Augustine. "African Psychology and Archaeology." In African Psychology, 69–90. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190932497.003.0003.

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Chapter 3 highlights by means of archival data the negative images of Africa and Africans found scattered in the literature of colonial psychiatry. The chapter draws on archaeological evidence from Thurstan Shaw’s finds at Igbo-Ukwu, Nigeria, to challenge the unfounded disparaging portraits of Africans and their cultures advanced by so-called professional scientists in the field of psychiatry, the aim of which was to poison the world’s opinion against Africa and its peoples. Drawing again from Shaw’s data and other confirmatory evidence found in other parts of Africa, such as the artistic style of uShaka Marine Resort in Durban, South Africa, the chapter demonstrates that African peoples are one and share a holistic, sociocentric, interdependent ontology; a curvilinear worldview; and a great civilization from the past. The chapter illustrates that African archaeology is a key intellectual tradition for the scientific study of African psychology.
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Parker, John. "Human Sacrifice." In In My Time of Dying, 139–54. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691193151.003.0010.

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This chapter recounts the broader Akan world's or Asante's human sacrifice. It notes that the practice, as established by Law, was widespread in those parts of the West African coastal and forest zones largely untouched by Islam, both in powerful states such Benin, Dahomey and Asante and among non-centralized peoples such as the Igbo in present-day southeastern Nigeria. The chapter presents evidence suggesting that human sacrifice may well have increased in magnitude in the era of the Atlantic slave trade, as increasing levels of militarization and accumulation generated new forms of violence, predation and consumption. The earliest evidence for human sacrifice in the region, however, came from the Gold Coast itself, where, as elsewhere in West Africa, it was identified as an integral part of mortuary customs for the wealthy and powerful. The chapter then shows seventeenth-century accounts about the slaves who composed the majority of those immolated at royal funerals. It also explores how the self-sacrifice of certain individuals served on the early Akan states.
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