To see the other types of publications on this topic, follow the link: Igbo (African Tribe).
Journal articles on the topic 'Igbo (African Tribe)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 15 journal articles for your research on the topic 'Igbo (African Tribe).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Nandanam, Meera K. G. "Voicing Silence: A Postcolonial Reading of Chimamanda Ngozi Adichie’s Half of a Yellow Sun." Integrated Journal for Research in Arts and Humanities 3, no. 5 (October 17, 2023): 271–75. http://dx.doi.org/10.55544/ijrah.3.5.27.
Full textAbstract:
Many African countries have been disposed to colonialism and its consequences on their livelihoods. Half of a Yellow Sun by Chimamanda Adichie Ngozi sets the scene for a long battle well known as the Biafran civil war between the Igbo tribe and its counterpart, the Hausa tribe. For two years, both ethnic tribes fought for leadership and dominance, land and its accompanying resources. This ensued into poverty, diaspora, loss of identity, identity reformation, and the deaths of countless Civilians and soldiers. This paper is an attempt to analyse Chimamanda Ngozi Adichie's, Half of a Yellow Sun using the post-colonial theory. The study attempts to address the following: the context of the Biafran war, the causes of the Biafran Civil war, how the identity of the Igbo tribe was shaped under the Biafran civil war, specifically, reviewing the lived experiences of major characters within the mentioned novel, namely, Olanna, Richard and Ugwu. This study found that the identity of all three characters under preview has been shaped during the Biafran war and as a result, they have emerged from the war well rooted in their culture.
2
Tembo, Nick Mdika. "Ethnic Conflict and the Politics of Greed Rethinking Chimamanda Adichie's." Matatu 40, no. 1 (December 1, 2012): 173–89. http://dx.doi.org/10.1163/18757421-040001011.
Full textAbstract:
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 'biafranization' or 'fear of the Igbo factor' in the Hausa–Fulani and the various other ethnic groups that sympathized with them; a fear that crystallized into a thirty-month state-sponsored bulwark campaign aimed at finding a 'final solution' to a 'problem population'. Finally, the essay contends that Adichie's anatomizes the impact of ethnic cleavage on the civilian Igbo population during the Nigeria–Biafra civil war. Adichie, I argue, participates in an ongoing re-invention of how Africans can extinguish the psychology of fear that they are endangered species when they live side by side with people who do not belong to their 'tribe'.
3
Tuaderu, Yohanes. "Reading Achebe’s Things Fall Apart from Césaire’s Perspective on Anticolonialism." Lire Journal (Journal of Linguistics and Literature) 8, no. 1 (February 29, 2024): 71–85. http://dx.doi.org/10.33019/lire.v8i1.239.
Full textAbstract:
This research aims to obtain a deep notion of what stands beyond one of Achebe’s prominent African trilogies – Things Fall Apart – from the concept of anticolonialism promoted by Aimé Césaire. It examines two main subject matters i.e.; the reason why African people struggle so hard to oppose the oppression of the colonizers and what efforts they develop to react to the bad treatment. The harassment of human values - what Césaire called "thingification", trampled culture, damaged socio-cultural foundations, destroyed native religions, and confiscated ancestral inherited lands have apparently become the trigger for the struggle against colonialism. Meanwhile, the real way and effort made to fight the arrogance of the colonialists was to strengthen cultural identity and maintain the noble values that had united all tribes. In this way, the Igbo tribe and the Nigerian people finally gained their independence on October 1, 1960 - 2 (two) years after the novel Things Fall Apart was published.
4
Vachon, Celine M., Cristine Allmer, Danelle Moonen, Aaron Norman, Joselle Cook, Susan Slager, Oluwakemi A. Rotimi, et al. "Abstract 3455: Prevalence of monoclonal gammopathy of undetermined significance (MGUS) in a Western Nigerian population." Cancer Research 84, no. 6_Supplement (March 22, 2024): 3455. http://dx.doi.org/10.1158/1538-7445.am2024-3455.
Full textAbstract:
Abstract Monoclonal gammopathy of undetermined significance (MGUS) is a premalignant condition characterized by plasma cell production of monoclonal (M) protein and is a requisite precursor to multiple myeloma (MM). African American (AA) individuals have a two-fold higher incidence of MGUS and MM compared to White individuals. However, data are limited on individuals from Africa, especially using sensitive MGUS detection methods. We examined the prevalence of MGUS in a sample of the general population in Nigeria. Individuals aged 40 and over (n=343) were recruited through health promotion events in Ado-Odo Ota Local Government Area of Ogun State, Nigeria, and provided informed consent, a blood sample, and a short questionnaire. Serum was screened at Mayo Clinic for heavy chain (HC)-MGUS using the matrix-assisted laser desorption/ionization-time of flight (Mass-Fix) assay, which has high sensitivity for detection of M-proteins; serum free light chains (FLC) were also measured. FLC was abnormal if the kappa (>0.26 mg/dL) or lambda (>0.33 mg/dL) light chain (LC) was elevated and FLC ratio (kappa/lambda) was outside the reference range (0.26-3.10). LC-MGUS was defined as an abnormal FLC in the absence of a HC. Age- and sex-adjusted prevalence rates were directly standardized to 2010 United States (US) population for comparison to published studies. Logistic regression was used to examine the association of age, sex, and BMI with HC-MGUS. The mean age of participants was 55 years (SD=10.9), and 74.6% were female. Of these, 216 (63%) had both parents from the Yoruba tribe, 89 (26%) from the Igbo tribe and 38 (11%) from other tribes. Overall, 33 participants (9.6%) had HC-MGUS, with 8 (2.3%) having an M-protein above 0.2 g/dL; 6 (1.7%) had LC-MGUS. HC-MGUS was predominantly IgG isotype (48.5%), followed by IgA (27.3%), biclonal (15.2%) and IgM (9.0%). Prevalence of HC-MGUS was 8.3% for ages 40-49, 7.7% ages 50-69 and 22% ages 70 and above. Standardized to the US population, age and sex adjusted MGUS prevalence ages 50 and older was 17.3% (95% CI: 9.8%-24.9%) and HC-MGUS was 14.7% (95% CI: 7.7%-21.8%), similar to previously published rates of HC-MGUS using Mass-Fix screening of AA individuals (16.5%, 95% CI: 12.2%-20.8%) (PMID: 35316833). In models that included age, sex and BMI, older age was positively associated with HC-MGUS (OR=3.1, 95% CI: 1.1-8.7 for ages 70+ compared to <50), while female sex (OR=0.53, 95% CI: 0.24-1.2) and overweight/obesity (OR=0.34, 95% CI: 0.16-0.75 for BMI > 25 vs. <25) were inversely associated with HC-MGUS. We observed similar prevalence of HC-MGUS at ages 50 and above among Western Nigerian and AA populations when screened using mass-spectrometry. Older age was positively associated with HC-MGUS while overweight and obesity were inversely associated. Studies of MGUS in indigenous African populations may provide insight to unique cancer risk factors compared to other populations. Citation Format: Celine M. Vachon, Cristine Allmer, Danelle Moonen, Aaron Norman, Joselle Cook, Susan Slager, Oluwakemi A. Rotimi, Opeyemi C. De Campos, Titilope M. Dokumu, David Murray, Shaji Kumar, Elizabeth Brown, Linda B. Baughn, Solomon Rotimi. Prevalence of monoclonal gammopathy of undetermined significance (MGUS) in a Western Nigerian population [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2024; Part 1 (Regular Abstracts); 2024 Apr 5-10; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2024;84(6_Suppl):Abstract nr 3455.
5
Bekler, Ecevit. "The True Face of Pre-Colonial Africa in “Things Fall Apart”." Respectus Philologicus 25, no. 30 (April 25, 2014): 96–104. http://dx.doi.org/10.15388/respectus.2014.25.30.7.
Full textAbstract:
The Nigerian writer Chinua Achebe is known to be one of the most influential African writers and holds an important place in postcolonial studies. His main aim was to reconstructthe wrongly established beliefs, ideas, and thoughts of the Western world regarding Africa. To realize his aim, he made careful selections in his choice of language, which contributed greatly to sharing his observations, ideas, and beliefs with the rest of the world. He wrote his novels in English, believing that doing so would be more powerful in conveying the true face of pre-colonial Africa, rather than in Nigerian, which could not be as effective as the language of the colonizers. Achebe’s complaint was that the history of Africa had mainly been written by white men who did not belong to his continent and who would not judge life there fairly. With his novels, he changed the prejudices of those who had never been to Africa, and he managed to convert the negative ideas and feelings caused by the portrayal of his continent to positive ones. Things Fall Apart is a novel whose mission is to portray Africa in a very realistic and authentic environment, contrary to the one-sided point of view of the colonizers. The novel presents us, in very authentic language, with many details about the customs, rituals, daily life practices, ceremonies, beliefs, and even jokes of the African Igbos. Chinua Achebe thus realizes his aim in revealing that African tribes, although regarded as having a primitive life and being very far from civilization, in fact had their own life with traditions and a culture specific to themselves.
6
DIOP, Samba. "Nollywood: Indigenous Culture, Interculturality, and the Transplantation of American Popular Culture onto Postcolonial Nigerian Film and Screen." Communication, Society and Media 3, no. 1 (December 12, 2019): p12. http://dx.doi.org/10.22158/csm.v3n1p12.
Full textAbstract:
Nigeria, the Giant of Africa, has three big tribes: Yoruba, Igbo, and Hausa. It was a British colony which was amalgamated in 1914. The country became independent in 1962 and was right away bedeviled by military coups d’états and a bloody civil war (1967-1970). In 1999, the country experienced democratic dispensation. In the 1990s, the Nollywood nascent movie industry—following in the footpath of Hollywood and Bollywood—flourished. The movie industry grew thanks to four factors: Rapid urbanization; the hand-held video camera; the advent of satellite TV; and, the overseas migrations of Nigerians. Local languages are used in these films; however, English is the most prominent, along with Nigerian pidgin broken English. Many themes are treated in these films: tradition and customs, religion, witchcraft and sorcery, satire, urban and rural lives, wealth acquisition, consumerism, etc. I discuss the ways in which American popular culture is adopted in Nigeria and recreated on screen. Nigeria and USA share Federalism, the superlative mode, and gigantism (houses, cars, people, etc.), and many Nigerians attend American universities. In the final analysis, the arguments exposed in this paper highlight the multitude of ways in which Nigerians navigate the treacherous waters of modernity and globalization.
7
Prince Ezenwa Ndubueze Onyemachi. "Knowledge of breast self-examination among female students of College of Health Technology, Aba, Abia State, Nigeria." GSC Advanced Research and Reviews 17, no. 2 (November 30, 2023): 021–29. http://dx.doi.org/10.30574/gscarr.2023.17.2.0410.
Full textAbstract:
Background: The female breast is an important organ of lactation consisting of network of ducts and lobules. Breast disorders can be malignant or benign. Prevention remains a fundamental strategy in the control of breast cancer. Therefore, screening and early detection play important roles in the treatment and prognosis of breast cancer. The knowledge and health-seeking behaviour for breast cancer management are low in Africa, such that majority of the affected patients present late to the hospital when little or nothing can be done in terms of treatment. Objective: To determine the knowledge of breast self-examination (BSE) among female students at College of Health Technology Aba Abia, State, Nigeria. Materials and methods: A descriptive-cross sectional study was conducted among female students of college of health technology Aba. Abia state. A semi-structured questionnaire was used to obtain data from the female students which were entered into SPSS version 26 for analysis. Binary logistic regression analyses were performed to identify variables having a significant association with students’ knowledge. Results: The mean age of the respondents is 23±3.461, 398 (93.3%) students participated in the study with a non-responsive rate of 6.7%. Majority of the study participants 279 (70.1%) were in the 18-23 year-age group and 350 (87.9%) were single. The dominant tribe and religion were Igbo 380 (95.5%) and Christianity 387 (97.2%) respectively, 44 (11.1%) of them have children. Social media was a major source of information. Two hundred and seventy-four (68.4%) had good knowledge. Students who were unmarried (AOR; 3.223, p =0.03), Christian students (2.309, p = 0.002), students aged ≤ 23 years (AOR; 3.415 p = 0.004) were statistically associated with students knowledgeable of BSE. Conclusion: Respondents had high level of knowledge of Breast self-examination. Marriage, age and Christianity were predators to knowledge of BSE.
8
Bamgboye, Eniola, Abiola Ayoyemi, Mobolaji Modinat Salawu, Joshua Odunayo Akinyemi, Okechukwu Samuel Ogah, Uzoamaka Alice Uja, Rabiu Ibrahim Jalo, Oyediran Oyewole, Mahmoud Sani, and IkeOluwapo Oyeneye Ajayi. "Treatment seeking behaviour and associated factors among adults with high blood pressure from three selected states in Nigeria." PLOS Global Public Health 4, no. 4 (April 17, 2024): e0002949. http://dx.doi.org/10.1371/journal.pgph.0002949.
Full textAbstract:
Management of hypertension is challenging in multi-cultural and multi-ethnic sub-Saharan African countries like Nigeria. This diversity calls for multi-dimensional interventional approaches for hypertension control. This study assessed the treatment seeking behaviour and associated factors among adults with high blood pressure from three ethnic groups in Nigeria. A cross-sectional study was conducted among 762 adults with high blood pressure from three purposively selected States representing the three main tribes in Nigeria. Using a multistage stratified sampling technique, five communities were selected from two Local Government Areas (LGAs) stratified into urban and rural LGAs in each State. All consenting respondents in each community were consecutively screened for hypertension and recruited. A pretested interviewer-administered questionnaire was used to obtain information on socio-demographic characteristics, treatment seeking behaviour and factors affecting their choice. Data were summarized using descriptive statistics. Relationship between individual, health-related factors and treatment seeking behaviour, as well as the predictors were assessed using a binary logistic regression. at p<0.05 Participants’ mean age was 55.4 ± 16.6 years, 63.0% were females and most were Igbo speaking (39.9%). About half (368, 48.3%) were unaware of their status. Of those aware, most (58.9%) went to hospital upon diagnosis of hypertension while some sought advice from health care professionals (28.5%) mostly Hausas, others either went to chemists (6.2%) or did nothing (5.1%), predominantly Yorubas. Significant predictors of orthodox treatment seeking practices for hypertension were female gender [(AOR = 2.60; 95%CI (1.18–5.71)], availability of medicine and personnel [(AOR = 8.7; 95%CI (4.15–18.3)] and perceived good quality of care [(AOR = 4.88; 95%CI (1.81–13.1)]. Orthodox treatment was the common choice among adults with high blood pressure. To further encourage patronage of orthodox treatment, the health facilities should be adequately equipped with medications and trained personnel to improve the quality of care. Targeted education on continuous practice of orthodox treatment is recommended.
9
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 (March 30, 2021): 170–94. http://dx.doi.org/10.4314/ujah.v21i2.9.
Full textAbstract:
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 this work. The musical challenges are highlighted with the dance formation, movements/steps and the ensembles costumed critically analyzed. All these are essentially adumbrated in association with music making trends in contemporary Mbaise. Equally reviewed where applicable are Abigbo’s relevance and inevitable roles in achieving the goal of societal well being. Song communication supported with body language and phonic emission via vocals are equally matters of great interest here. Methods employed in the data collection are library source of information obtained from associated printed materials documented in the library shelves. The researcher consulted relevant ones, read through them during desk work, and use their extracts as backup information to the subject of discourse which he initiated. Few of the procured print media materials are equally paraphrased as and when due. Datum is also secured through participant observation. At this juncture, the researcher’s sense of sight and aural perceptions are actively utilized along with retentive memory with the view to capturing the salient points needed for the paper. A few literature reviews that border round music making in rural culture are altogether, examined to guide and back up the thrust of this discourse. Abigbo has proved its worth beyond all reasonable doubt during its performance presentation in Mbaise social culture. The musicians’ close attention to the masses, particularly the zealous ones who are inclined to get at African tribes’ traditional music to subject them to western notation is a spring board to its fame. At this juncture, we resolve that for music making through song communication to logically reign supreme in Abigbo, its practice by interested artistes should be enhanced and encouraged even beyond the ensemble’s environmental origin. This done helps to secure indigenous interest akin to norms and values within the fabric of Mbaise society.
10
ÖZSOY, Tuğçe. "BUCHI EMECHETA’NIN İKİNCİ SINIF VATANDAŞ ADLI ROMANINDA, ADAH’NIN ÜZERİNDEKİ ATAERKİL, IRKCI, SOSYAL BASKI VE ADAH’NIN EĞİTİM VE YAZI YAZMA SAYESİNDE ÖZGÜRLEŞMESİ." Africania, March 24, 2023. http://dx.doi.org/10.58851/africania.1179670.
Full textAbstract:
Buchi Emecheta is a prominent Nigerian writer in African feminist literature. In Buchi Emecheta’s novel Second Class Citizen (1994), the protagonist Adah suffers from tripple oppression. Emecheta’s Second Class Citizen (1994) puts emphasis on the concerns of racism, gender, sexism, marriage, bride price, polygamy, women’s obligation to bear male children, education, financial freedom, and writing fiction, as well as class oppression. In her opinion, subalternation and oppression of African women should be put an end. Buchi Emecheta analyzes the gender, class, and race intersectionality in her novel Second Class Citizen as a representation of African female literature on the basis of patriarchy. The analysis is made from the post-colonial feminist and Afro-centric perspective; therefore, it reveals how the social and ideological constructions of gender, class, and race cause racism, classism, and sexism in society.
The female character, Adah, lives in the margins both at home and in the public. Emecheta not only wants to underline the patriarchal roots of her own Igbo tribe, but also wants to be critical of the British society that lets them stay in second-class citizen conditions. Adah has to experience the feeling of being the other in Western society whereas she has to struggle with the paternal thoughts of the African culture. In her novel, Emecheta underlines the lack of educational opportunities for girls in a culture which pushes girls to grow up as obedient wives. The novel clearly illustrates the difficulties of Igbo immigrants in London, who are regarded as second-class citizens, are supposed to stay in hovels in slum districts and simultaneously cope with the problems of sexual discrimination both in the domestic sphere as well as in the public sphere.
As a black woman, the main character is both trapped by her gender and race. In her post-colonial feminist depiction, Emecheta attributes tripple oppression to Adah character. With her description of the protagonist, Adah, the author shows how it was difficult to be a black woman both in Nigeria and in England. Emecheta is not only critical of the gender discrimination practices in her own country, but also wants to criticize the hostilities in England towards the black people. In accordance with Floya Anthias and Nira Yuval Davis’ ideas, this article will argue that Adah has complex relations with her state as a black woman who suffers from patriarchy, racism and class distinction. Thus, this study articulates how Adah Obi is dejected in the patriarchal discourses of Nigeria or England and how she is marginalized as a black woman, as an immigrant, as a young girl, and as a woman. Finally, Adah’s gaining self- confidence and her self affirmation will be related to Helene Cixous’ ideas about the importance of writing in women’s lives for their emancipation process.
11
Milanowski, Lukasz M., Olajumoke Oshinaike, Benjamin J. Broadway, Jennifer A. Lindemann, Alexandra I. Soto-Beasley, Ronald L. Walton, Rana Hanna Al-Shaikh, et al. "Early-Onset Parkinson Disease Screening in Patients From Nigeria." Frontiers in Neurology 11 (January 14, 2021). http://dx.doi.org/10.3389/fneur.2020.594927.
Full textAbstract:
Introduction: Nigeria is one of the most populated countries in the world; however, there is a scarcity of studies in patients with age-related neurodegenerative diseases, such as Parkinson disease (PD). The aim of this study was to screen patients with PD including a small cohort of early-onset PD (EOPD) cases from Nigeria for PRKN, PINK1, DJ1, SNCA multiplication, and LRRK2 p.G2019S.Methods: We assembled a cohort of 109 Nigerian patients with PD from the four main Nigerian tribes: Yoruba, Igbo, Edo, and Hausa. Fifteen cases [14 from the Yoruba tribe (93.3%)] had EOPD (defined as age-at-onset <50 years). All patients with EOPD were sequenced for the coding regions of PRKN, PINK1, and DJ1. Exon dosage analysis was performed with a multiplex ligation-dependent probe amplification assay, which also included a SNCA probe and LRRK2 p.G2019S. We screened for LRRK2 p.G2019S in the entire PD cohort using a genotyping assay. The PINK1 p.R501Q functional analysis was conducted.Results: In 15 patients with EOPD, 22 variants were observed [PRKN, 9 (40.9%); PINK1, 10 (45.5%); and DJ1, 3 (13.6%)]. Three (13.6%) rare, nonsynonymous variants were identified, but no homozygous or compound heterozygous carriers were found. No exonic rearrangements were present in the three genes, and no carriers of SNCA genomic multiplications or LRRK2 p.G2019S were identified. The PINK1 p.R501Q functional analysis revealed pathogenic loss of function.Conclusion: More studies on age-related neurodegenerative diseases are needed in sub-Saharan African countries, including Nigeria. Population-specific variation may provide insight into the genes involved in PD in the local population but may also contribute to larger studiesperformed in White and Asian populations.
12
Ejiofor, Promise Frank. "Jewishness without Jews? Ontological Security, Ethnonationalism, and the Social Power of Analogical Reasoning in Postcolonial Nigeria." Nationalities Papers, August 18, 2022, 1–29. http://dx.doi.org/10.1017/nps.2022.70.
Full textAbstract:
Abstract Why do Igbo nationalists subscribe to the view that Igbos are one of the Lost Tribes of Israel and thus descend from Jewish people despite evidence against such genealogical and cultural ties? This problematic is largely underexplored in the copious literature on ethnonationalist agitations in Nigeria. Drawing on ontological security theory, I contend that Igbo nationalists employ the analogy of Jewishness to posit the Igbo as a unique ethnoreligious and ethnoracial group whose identity is under existential threat in postcolonial Nigeria and to draw global attention to their separatist cause. Further, I argue that although belief in the similarities between Jews and Igbos predates postcolonial Igbo nationalism – there are scores of racialist writings advanced by European colonizers in precolonial times to undermine African cultures (the so-called Hamitic hypothesis) – it was particularly invoked by Igbo nationalists during the gory Nigerian Civil War (1967–1970), a defining moment in the social construction of Igbo identity. Igbo nationalists appropriated the Jewish experience of persecution in Central and Eastern Europe to make their case for the ontological security of Igbos. Whilst this political strategy was partially successful, it did not halt the Nigerian state from extirpating Biafra. Despite the reincorporation of Biafran territory into Nigeria, Igbo nationalists still see themselves as Jews and Jewishness has mutated into something of a pristine Igbo identity in postcolonial Nigeria.
13
Omosun, Adenike O., and Odeyemi Kofoworola. "Knowledge, attitude and practice towards child adoption amongst women attending infertility clinics in Lagos State, Nigeria." African Journal of Primary Health Care & Family Medicine 3, no. 1 (October 11, 2011). http://dx.doi.org/10.4102/phcfm.v3i1.259.
Full textAbstract:
Background: Child adoption is a recommended alternative form of infertility management. Infertility is of public health importance in Nigeria and many other developing nations. This is a result of its high prevalence and especially because of its serious social implications as the African society places a passionate premium on procreation in any family setting. Objectives: The aim of this study was to determine the knowledge, attitude and practice of child adoption amongst women attending infertility clinics in teaching hospitals in Lagos State and to determine the factors that influence their attitude and practice towards it.Method: A cross-sectional descriptive design was used. Data were collected by using a structured questionnaire which was interviewer-administered. The study was conducted in the two teaching hospitals in Lagos State (LUTH [Lagos University Teaching Hospital] and LASUTH [Lagos State University Teaching Hospital]) from amongst 350 women attending the gynaecological clinics. All the patients under management for infertility at the gynaecology clinics during the period of the study were interviewed.Results: Many respondents (85.7%) had heard of child adoption and 59.3% of them knew the correct meaning of the term. More than half of the respondents (68.3%) said that they could love an adopted child but less than half of them (33.7%) were willing to consider adoption. Only 13.9% has ever adopted a child. The major reason given for their unwillingness to adopt was their desire to have their own biological child. Factors that were favourable towards child adoption were Igbo tribe identity, an age above 40 years, duration of infertility above 15 years, and knowing the correct meaning of child adoption.Conclusion: There is a poor attitude to adoption even amongst infertile couples. Interventions need to be implemented to educate the public on child adoption, to improve their attitude towards adoption and to make it more acceptable.
14
Nnaocha, Cajetan Ifeanyi, Frederick Ugwu Ozor, and Edeh Joseph Nwokpoku. "Indigenous Socio-political and Cultural Similarities in Africa: The Case of the Igbo of Nigeria and the Jola of the Gambia." Journal of Education, Society and Behavioural Science, April 12, 2019, 1–12. http://dx.doi.org/10.9734/jesbs/2019/v30i130117.
Full textAbstract:
A major thrust of this paper’s analysis is the indigenous socio-political and cultural similarities in Africa, in particular the case of the Igbo of Nigeria and the Jola tribe of The Gambia. The study aims at identifying the areas of similarities between these cultures in a context in which indigenous cultural and socio-political framework of society has witnessed significant transformations over the years. Using multi case studies strategy of inquiry, this paper addressed two key broad research questions, first, whether veritable similarities could be found between the two cultures, or whether identified similarities mere coincidence or did arise from the fact both groups having the same ancestry but subsequently dispersed into different directions and locations in search for arable lands? Second, does ethno-cultural interrelatedness of societies arise from shared historical ancestry? In this context, it established strong link between the cultures the Igbo of Nigeria and the Jola ethnic of The Gambia suggesting that the similarities are real and pervasive. The paper further suggests that the complex network of relationships and kinship ties found in both Igbo and Jola cultures appear to provide the impetus for persisting social consciousness and observance of the customs, traditions, and cultural ethos, attitudes and perceptions that animate and sustain cultural colourations, which have survived over the years retaining some key cultural elements of traditional society that sets them apart from other ethno-cultural groups in contemporary West Africa.
15
Adeleke, Victoria, and Anthony C. Diala. "The Right of Women to the Inheritance of their Husbands’ Estate in Nigeria." Journal of Law, Society and Development, May 30, 2024. http://dx.doi.org/10.25159/2520-9515/14540.
Full textAbstract:
In Nigeria, the legal position of a woman’s rights to both her father’s and husband’s property continues to cause controversy, despite numerous academic efforts to clarify it. A widow’s right to inherit her deceased husband’s property is missing under native laws and customs. This is a significant gap in the legal framework, which perpetuates inequality, even with the human rights principles in post-independence constitutions. This article evaluates the validity of a woman’s claim to inherit her deceased husband’s property. The analysis is limited to Nigeria’s three largest tribes—Hausa, Igbo, and Yoruba tribes. A qualitative method of analysis is used to identify best practices from Tanzania, India, South Africa, and English law. The article finds a need for Nigeria’s legal framework to abolish archaic traditional laws that prejudice women, especially widows. It recommends that Nigeria should investigate the status of its customary laws to identify discriminatory customs that require abolition and customary values that require codification. It urges the judiciary to develop the customary laws of Nigerian ethnic groups to conform them with constitutional principles. There is also the need to encourage and promote the work of non-governmental organisations that educate and financially empower women to assert their right to inherit their deceased husbands’ estates.