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Journal articles on the topic 'Igbo (African people) Cosmology'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Salami, Ali, and Bamshad Hekmatshoar Tabari. "IGBO NAMING COSMOLOGY AND NAMESYMBOLIZATION IN CHINUA ACHEBE’S TETRALOGY." Folia linguistica et litteraria XI, no. 33 (2020): 39–61. http://dx.doi.org/10.31902/fll.33.2020.2.

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Things Fall Apart, No Longer at Ease, Arrow of God and A Man of the People, the first four novels by Chinua Achebe, the contemporary Nigerian novelist, are among the most outstanding works of African postcolonial literature. As a matter of fact, each of these four novels focuses on a different colonial or postcolonial phase of history in Nigeria and through them Achebe intends to provide an authentic record of the negative and positive impacts of ‘hybridity’ on different aspects of the life of native subjects. Briefly stated, Achebe is largely successful in taking advantages of variable discur

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Salami, Ali, and Bamshad Hekmatshoar Tabari. "IGBO NAMING COSMOLOGY AND NAMESYMBOLIZATION IN CHINUA ACHEBE’S TETRALOGY." Folia linguistica et litteraria XI, no. 33 (2020): 39–61. http://dx.doi.org/10.31902/fll.33.2020.2.

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Things Fall Apart, No Longer at Ease, Arrow of God and A Man of the People, the first four novels by Chinua Achebe, the contemporary Nigerian novelist, are among the most outstanding works of African postcolonial literature. As a matter of fact, each of these four novels focuses on a different colonial or postcolonial phase of history in Nigeria and through them Achebe intends to provide an authentic record of the negative and positive impacts of ‘hybridity’ on different aspects of the life of native subjects. Briefly stated, Achebe is largely successful in taking advantages of variable discur

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3

Nnaemeka Onwuatuegwu PhD, Ignatius. "AN OVERVIEW OF THE IGBO COSMOLOGIC-ONTOLOGICAL CONCEPTION AND THE STRUCTURE OF THE WORLD: A PHILOSOPHICAL REFLECTION." International Journal of Advanced Research 9, no. 5 (2021): 25–30. http://dx.doi.org/10.21474/ijar01/12803.

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Practically speaking, the way people understand reality (ontology) cuts across the nexus of their thought pattern, belief system and consequently their general attitude to life. Hence, ontology and cosmology are at the basis of Igbo conception of reality and also the spiritual and physical operations of the human world. It is an established fact that a traditional Igbo would like to hold tenaciously to the already established concepts by the Igbo forebears. Hence, any attempt at a critical analysis of these accepted concepts are quickly waved off with such statements as: it has been so and has

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Chuks., Madukasi Francis. "Aso-Ebi (Group Uniform): An Imported Symbolic Culture That Projects Solidarity And Cohesion in Traditional Igbo Cosmology." International Journal of Social Sciences and Humanities Invention 5, no. 3 (2018): 4461–73. http://dx.doi.org/10.18535/ijsshi/v5i3.01.

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It is a known fact that every culture has the responsibility of describing reality, its origin and models of structural development as well as the hidden knowledge and truth about being. This responsibility is evidently illustrated, addressed or depicted in Igbo paradigm in form of symbols. Devoid of these symbols, signs and images, the traditional life experiences of the Igbo’s will completely be void, abstract and meaningless because some of these symbols represented in tangible visible forms were believed to be real and living. This paper focuses towards understanding Aso-ebi cloth in the I

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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 (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 im

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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 whe

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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 (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’

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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 (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 o

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9

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 b

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Chuks, Madukasi, Francis. "Ozo Title: An Indigenous Institution In Traditional Religion That Upholds Patriarchy In Igbo Land South-Eastern Nigeria." International Journal of Social Sciences and Humanities Invention 5, no. 5 (2018): 4640–52. http://dx.doi.org/10.18535/ijsshi/v5i5.02.

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In Igbo land, the institution of Ozo title has underpinnings of male chauvinism and often used by men to remind those who appear to be very forward of their subordinate place in the society. Among the Igbo people, the Ozo title is an indigenous institution that is regarded as a central aspect of African indigenous religious practice through which they engage questions about the meaning for life. Through an ethnographic study conducted in recent years, I propose to explore the origin of the Ozo title and the symbolic significance of this indigenous sacred institution with specific reference to

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Chuks, Madukasi Francis. "Igba-Ada Festival: Commemorating the Ohafia Invaders as a Kind of Traditional Carnival through Ovala Festival in Aguleri Cosmology." Randwick International of Social Science Journal 1, no. 2 (2020): 213–26. http://dx.doi.org/10.47175/rissj.v1i2.62.

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The ritual festival of Igba-Ada is a traditional carnival which symbolizes commemoration of the synergy between the living and dead and it acts as a spiritual conduit that binds or compensates the entire villages that constitutes Aguleri as a kingdom of one people with one destiny through the mediation of their contact with their ancestral home and with the built/support in religious rituals and cultural security of their extended brotherhood. This research work discusses Mmanwu Festivals and their symbolic representation in an Igbo community focusing on Igba-Ada carnival in Aguleri, Anambra E

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Nwafor, Matthew Ikechukwu. "The living-dead (ancestors) among the Igbo-African people: An interpretation of Catholic sainthood." International Journal of Sociology and Anthropology 9, no. 4 (2017): 35–42. http://dx.doi.org/10.5897/ijsa2017.0719.

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Zahid, Sazzad Hossain. "Cultural Diversity in Igbo Life: A Postcolonial Response to Chinua Achebe’s Arrow of God." International Journal of Social Sciences 5, no. 23 (2021): 69–89. http://dx.doi.org/10.52096/usbd.5.23.5.5.

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In his book Chinua Achebe, David Caroll (1980) describes the novel Arrow of God as a fight for dominance both on the theological and political level, as well as in the framework of Igbo philosophy. In Critical Perspectives on Chinua Achebe (1990), famous Achebe critics C. L. Innes and Berth Lindforts consider Arrow of God as a novel with conflicting ideas and voices inside each community with the tensions and rivalries that make it alive and vital. Another profound scholar on Achebe Chinwe Christiana Okechukwu (2001) in Achebe the Orator: The Art of Persuasion in Chinua Achebe's Novels assesse

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14

Ngong, David T. "Reading the Bible in Africa." Exchange 43, no. 2 (2014): 174–91. http://dx.doi.org/10.1163/1572543x-12341316.

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Abstract This paper describes inculturation biblical reading in a narrow way to include mainly that reading of the Bible that takes for granted what is believed to be a peculiarly African spiritualistic cosmology. A central element of this method includes pitting a supposedly African spiritualized cosmology against a supposedly Western rationalistic and disenchanted cosmology. Proponents of this method claim that a relevant biblical interpretation in the African context should enable Africans to deal with issues arising from their belief in an enchanted world. This essay problematizes the focu

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van den Bersselaar, Dmitri. "Creating ‘Union Ibo’: Missionaries and the Igbo language." Africa 67, no. 2 (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 grou

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Afigbo, A. E. "The Spell of Oral History: A Case Study from Northern Igboland." History in Africa 33 (2006): 39–52. http://dx.doi.org/10.1353/hia.2006.0003.

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My case study is taken from the northern Igbo of Nigeria and focuses on the village-group of Ihuwe, which name is today rendered as Ihube— thanks to its Anglicization during the period of colonial rule. This not-withstanding, the people still call themselves “Ihuwe,” the form I use in this paper. The Northern Igbo area, especially the area around Awka, Orlu, and Okigwe, is commonly regarded as the heartland of Igbo culture and civilization. Ihuwe, in that portion of old Okigwe Division known today as Okigwe Local Government Area (LGA), lies in a region of southern Nigeria that has been identif

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17

Densu, Kwasi. "Omenala: Toward an African-Centered Ecophilosophy and Political Ecology." Journal of Black Studies 49, no. 1 (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 addr

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Tembo, Nick Mdika. "Ethnic Conflict and the Politics of Greed Rethinking Chimamanda Adichie's." Matatu 40, no. 1 (2012): 173–89. http://dx.doi.org/10.1163/18757421-040001011.

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The African continent today is laced with some of the most intractable conflicts, most of them based on ethnic nationalism. More often than not, this has led to poor governance, unequal distribution of resources, state collapse, high attrition of human resources, economic decline, and inter-ethnic clashes. This essay seeks to examine Chimamanda Ngozi Adichie's through the lens of ethnic conflict. It begins by tracing the history and manifestations of ethnic stereotypes and ethnic cleavage in African imaginaries. The essay then argues that group loyalty in Nigeria led to the creation of 'biafra

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19

Newell, Stephanie. "Remembering J. M. Stuart-Young of Onitsha, Colonial Nigeria: Memoirs, Obituaries and Names." Africa 73, no. 4 (2003): 505–30. http://dx.doi.org/10.3366/afr.2003.73.4.505.

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AbstractColonial Onitsha provided the stage for John Moray Stuart-Young (1881–1939), a Manchester trader and poet, to perform the role of an educated gentleman. In his autobiographical writing, Stuart-Young created a host of famous metropolitan friends and constructed for himself a past through which he invited African readers to remember him. The extent to which Onitsha citizens accepted his version of his life is explored in this article, for during the period of Stuart-Young's residence in town, from approximately 1909 until his death in 1939, different sectors of Igbo society observed him

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Kanu, Ikechukwu Anthony. "Igwebuike theology of Omenani and the missionary bifurcation of horizons." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 127–44. http://dx.doi.org/10.4314/og.v16i1.8.

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African theology points to the fact that every particular situation or context calls for a particular theological reflection, that is, if the theological reflection is to make meaning within that unique circumstance. It is within this context that Igwebuike theology of Omenani emerges in relation to the understanding of culture as the Seed of the Word of God, which already pre-existed in Africa even before the emergence of the Western missionaries. The purpose of adopting this idea of culture as the Seed of the Word of God is to enhance the reconciliation between the African and Christian/West

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Adebayo, Akanmu G. "Currency Devaluation and Rank: The Yoruba and Akan Experiences." African Studies Review 50, no. 2 (2007): 87–109. http://dx.doi.org/10.1353/arw.2007.0077.

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Abstract:Jane Guyer has clearly demonstrated in Marginal Gains (2004) that the ranking of people historically was linked to quantitative scales of money. Guyer's study focuses on the Igbo and Ibibio, two societies in which ranking was by achievement rather than ascription. How do ranking and money interface in other African societies with strong monarchical or centralized social systems? What impact does currency instability have on rank in such societies? This paper examines these questions. Focusing on the Yoruba of Nigeria and the Akan of Ghana, it evaluates the degree to which ranking has

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LAW, ROBIN. "Ali-Ogba: A History of Ogba People. By FRANCIS J. ELLAH. Enugu: Fourth Dimension Publishing Co., 1995. Pp. xiv + 226. $18.00; £9.95 (ISBN 978-156-400-8). (Distributed by African Books Collective, The Jam Factory, 27 Park End Street, Oxford OX1 1HU.)." Journal of African History 38, no. 1 (1997): 123–77. http://dx.doi.org/10.1017/s0021853796496906.

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The Ogba are an Igbo-speaking group, situated in the extreme south-west of the Igbo area, in the modern Rivers State of Nigeria (though the maps in this book, which depict only the Ogba country itself, do not convey a very clear sense of its location). This history of the community, written by its current Eze (king), sets out to cover the entire sweep of its history, from ‘the origin of the Ogbas’ (attributed to the fourteenth century) to the colonial period (post-independence history being treated only cursorily). It is based mainly on local oral traditions, taken partly from colonial Intelli

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Ingram, R. "Similarities in Pentecostal and traditional African culture: a positive potential in a context of urbanization and modernization." Verbum et Ecclesia 27, no. 1 (2006): 339–60. http://dx.doi.org/10.4102/ve.v27i1.141.

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This article reflects the findings of a study that was conducted by NOVA (a research organization for the alleviation of poverty) for CDE (the Centre of Development and Enterprise) in 2004 with regard to the potential contribution of Pentecostalism to the socio-economical well-being of people who are effected by the forces of modernization and urbanisation in South Africa. The case study was conducted among Pentecostal congregations in Witbank with special focus on congregations who serve people who have recently moved from the rural areas to Witbank. We made the interesting discovery that Pen

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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.

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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS)

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Ogunyemi, Christopher Babatunde. "AMBIGUITY IN AUTOBIGRAPHICAL NARRATIVES IN NIGERIA: VALORIZING SEXISM AND DISPLACEMENT IN OGONI COSMOLOGY." English Review: Journal of English Education 5, no. 1 (2016): 11. http://dx.doi.org/10.25134/erjee.v5i1.385.

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This paper focuses on the examination of ambiguity in autobiographical writings in Nigeria. It underscores the architectonic discourse, cultural alienation and ‘self-elevation’ in some selected autobiographies. Ambiguity in this instance visualizes that these male narratives hinge on something, which is what we now wish to excavate as an area of serious academic endeavour. And it also hinges on how Saro Wiwa’s autobiographies who happen to be male is inevitably sexist in orientation, this will, however, be shown when examining in particular the structuring (narratological devices) of the texts

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Okoro, Justice Chukwudi, and Festus Goziem Okubor. "Abigbo’s Identity in Music Making and Repertory of Songs: The Mbaise People’s Heritage." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (2021): 170–94. http://dx.doi.org/10.4314/ujah.v21i2.9.

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This paper directs attention to Abigbo, an outstanding traditional music of Mbaise people of Igbo south, east of the Niger. It gears to interrupt and challenge willful observations by western-oriented music lovers’ derogatory opinion, contrary to music in traditional setting such as ‘Abigbo’. To realize this objective and prove wrong the ill-informed critics, ‘Abigbo’s uniqueness in song rendition and peculiarity in music making is conspicuously examined here as a case study. The origin and development of Abigbo, its uses, and relationship with other aspects of Mbaise culture are discussed in

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Ugwu, Vitalis. "Defining Life in African Igbo Cosmology." Journal of Science, Humanities and Arts - JOSHA 8, no. 3 (2021). http://dx.doi.org/10.17160/josha.8.3.755.

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Okonkwo, Uche Uwaezuoke, and Ngozi Anyachonkeya. "Gender Issues in Alcohol Consumption: A Study of Equiano’s Travels, Nwapa’s Efuru and Achebe’s Things Fall Apart." Journal of Education, Society and Behavioural Science, August 8, 2019, 1–9. http://dx.doi.org/10.9734/jesbs/2019/v31i430155.

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This paper appraises gender issues in alcohol consumption in Africa, in terms of processing and control using Oladuah Equiano’s autobiography- Equiano’s Travels, Flora Nwapa’s Efuru, and Chinua Achebe’s Things Fall Apart. These three literary texts are thoughtfully chosen for the study, in view of the fact that Equiano pioneered African literature, and advanced by Flora Nwapa and Chinua Achebe in their debut, Efuru and Things Fall Apart, published in 1966 and 1958, respectively. In Equiano’s Travels, published in 1789, Equiano capture and document the Igbo lifestyle in its nativity. Scholars h

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Manda, Charles B. "Healing and reconciliation as a pastoral ministry in post-conflict South African Christian communities." Verbum et Ecclesia 38, no. 1 (2017). http://dx.doi.org/10.4102/ve.v38i1.1562.

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Although Jeremiah�s lamentation is directed towards the wound of God�s people in Zion, Africa remains the site of struggle for political, socio-economic and religious freedoms. Is there no balm in Africa to heal the wound of God�s people? This article examined the principles of healing and reconciliation as understood in the South African cosmology and how or whether they could be applied by the pastoral ministry to enhance the recovery and restoration of African Christian communities in post-conflict situations. To get the relevant data, the authors engaged literature written on these concept

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Lynn, Thomas Jay. "Self-possession and the crisis of post-colony in Achebe’s A Man of the People." Journal of Commonwealth Literature, March 1, 2021, 002198942198908. http://dx.doi.org/10.1177/0021989421989086.

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Chinua Achebe’s fourth novel, A Man of the People, portrays a wider range of significant female figures than any other fictional narrative by Achebe. The leading female characters defy literary marginalization because the text humanizes their personal predicaments and validates their choices. As a result, their collective voice is as important to the novel’s themes as the male voice expressed through the two protagonists, Odili Samalu and Chief Nanga. Achebe’s novel suggests that its unnamed post-independent African nation will not fulfil its potential without the tangible evolution of women’s

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Igwesi-Chidobe, Chinonso Nwamaka, Isaac Olubunmi Sorinola, and Emma Louise Godfrey. "Only two subscales of the Coping Strategies Questionnaire are culturally relevant for people with chronic low back pain in Nigerian Igbo populations: a cross-cultural adaptation and validation study." Journal of Patient-Reported Outcomes 5, no. 1 (2021). http://dx.doi.org/10.1186/s41687-021-00367-1.

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Abstract Background Pain coping strategies are important in the chronicity of low back pain and the associated disability. However, their exact influence is unknown in many African contexts such as rural Nigeria due to lack of outcome instruments with which to measure them. This study aimed to cross-culturally adapt and psychometrically test the Coping Strategies Questionnaire (CSQ) in Igbo populations in Nigeria. Methods The CSQ was forward and back translated by clinical and non-clinical translators; evaluated by an expert review committee. The translated measure was piloted amongst twelve r

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Mothoagae, Itumeleng D. "Setswana proverbs within the institution of lenyalo [marriage]: A critical engagement with the bosadi [womanhood] approach." Verbum et Ecclesia 36, no. 1 (2015). http://dx.doi.org/10.4102/ve.v36i1.1403.

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Setswana proverbs point to the rich oral history of the Batswana people, their cosmology, morality, indigenous knowledge system, rituals, drama, sayings and memo scripts which are deeply embedded in memory. They emerged from reflections on existential experiences and animal behaviour. In her analysis of Proverbs 31:10�31 found in the Hebrew text, Masenya rereads this text in conjugation with her Northern Sotho proverbs regarding women from a bosadi [womanhood] approach. It is in this approach that she attempts to engage structures of �patriarchy� and the marginalisation of women�s identities.

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Ndlovu, Siphiwe, and Angelo Nicolaides. "Angels and Angelology: The Ministering Spirits and Elect ‘sons of God’." Pharos Journal of Theology, no. 102 (1) (July 2021). http://dx.doi.org/10.46222/pharosjot.102.119.

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Jesus Christ is central to Christianity as God and Saviour and He taught concerning the existence of angels, so as Orthodox Christians we ought to embrace the belief in angels. This article approaches the themes from a mainly Orthodox perspective and contends that angels are important, not only as part of a prescriptive Biblical world-view, but also as creatures serving God. Angelology or the study of angels such as this one, is part of systematic theology and is a key category of theology in Orthodoxy and Catholicism. It is metaphysical in that it studies being and all reality in the physical

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Das, Devaleena. "What’s in a Term: Can Feminism Look beyond the Global North/Global South Geopolitical Paradigm?" M/C Journal 20, no. 6 (2017). http://dx.doi.org/10.5204/mcj.1283.

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Introduction The genealogy of Feminist Standpoint Theory in the 1970s prioritised “locationality”, particularly the recognition of social and historical locations as valuable contribution to knowledge production. Pioneering figures such as Sandra Harding, Dorothy Smith, Patricia Hill Collins, Alison Jaggar, and Donna Haraway have argued that the oppressed must have some means (such as language, cultural practices) to enter the world of the oppressor in order to access some understanding of how the world works from the privileged perspective. In the essay “Meeting at the Edge of Fear: Theory on

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