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BERSSELAAR, DMITRI VAN DEN. "RELIGIáƒO COMO PATRIMá”NIO NA NIGÉRIA: Cristãos Igbos e Religião Tradicional africana." Outros Tempos: Pesquisa em Foco - História 15, no. 25 (June 28, 2018): 51–72. http://dx.doi.org/10.18817/ot.v15i25.635.
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Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "tradicional" local como herança e não como "paganismo". Além da literatura mencionada na bibliografia, esta interpretação é baseada em entrevistas que realizei na Nigéria, jornais nigerianos locais, revistas missionárias e correspondência original dos missionários da Church Missionary Society (CMS).Palavras-chave: Religião. Patrimônio. NigériaRELIGION AS HERITAGE IN NIGERIA: Igbo Christians and African traditional religion Abstract: Starting from a historical perspective, considering the arrival of the first Anglican missionaries in the mid-nineteenth century among the Igbo in Nigeria, I will address the impact of mission Christianity (including missionaries, converts, and prospective converts) upon the local debate about Igbo identity. I will argue that traditional, non-Christian Igbo culture was defined by, and in response to, the mission Christianity”™s debates on conversion and the preferred behavior of Igbo Christians. Finally, I will relate how Igbo identity came to coincide with Christianity and how this resulted in a renewed appreciation of local, ”˜traditional”™ religion as heritage rather than as ”˜paganism”™. Apart from the literature mentioned in the bibliography, this interpretation is based on interviews I held in Nigeria, local Nigerian newspapers, missionary journals, and original correspondence from the missionaries of the Church Missionary Society (CMS).Keywords: Religion. Heritage. Nigeria. RELIGIÓN COMO HERENCIA EN NIGERIA: Cristianos Igbos y Religión Tradicional africanaResumen: A partir de una perspectiva histórica, considerando la llegada de los primeros misioneros anglicanos, a mediados del siglo XIX, entre los Igbos, en Nigeria, enfocaré el impacto del cristianismo (incluyendo misioneros y convertidos) sobre el debate local acerca de la identidad Igbo. Argumentaré que la cultura Igbo tradicional y no cristiana fue definida por y en respuesta a los debates de la misión cristiana sobre la conversión y el comportamiento de los cristianos Igbos. Después de eso, voy a relatar cómo la identidad Igbo vino a coincidir con el cristianismo y cómo resultó en una apreciación renovada de la religión "tradicional" local como herencia y no como "paganismo". Además de la literatura mencionada en la bibliografáa, esta interpretación se basa en entrevistas que realicé en Nigeria, periódicos nigerianos locales, revistas misioneras y correspondencia original de los misioneros de la Church Missionary Society (CMS). Palabras clave: Religión. Herencia. Nigeria.
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Igwe, Paul Agu, Robert Newbery, Nihar Amoncar, Gareth R. T. White, and Nnamdi O. Madichie. "Keeping it in the family: exploring Igbo ethnic entrepreneurial behaviour in Nigeria." International Journal of Entrepreneurial Behavior & Research 26, no. 1 (September 24, 2018): 34–53. http://dx.doi.org/10.1108/ijebr-12-2017-0492.
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Purpose The purpose of this paper is to examine the attributes of the Igbos in Eastern Nigeria and the underlying factors influencing their entrepreneurial behaviour. More specifically, the study highlights the links between family, culture, institution and entrepreneurial behaviour in the African context. Design/methodology/approach This paper is based on a qualitative research method by interviewing 50 entrepreneurs and community leaders of the Igbo nation. Igbos have been described as “naturally enterprising and ingenious” and can be found throughout Nigeria and West Africa. Understanding the vagaries of ethnic entrepreneurship can arguably only be achieved through research that is undertaken within these socio-historically rich, traditional and cultural contexts. Findings Linked to the social learning theory, Igbo families provide an entrepreneurial leadership platform which influences youths through role models, providing mastery experiences and socialisation. The extended family provides a safe environment for risk taking, creativity and innovation. Also, an informal apprenticeship system provides entrepreneurial learning that prepares the younger generation to take to business as a way of life. Research limitations/implications The study is based on a relatively small sample size of 50 respondents, which makes it difficult to generalise the findings despite the benefits of the research methods adopted in the study. Also, there are limitations to the extension of the findings to a generalised Igbo population comprising individuals who may, or may not, behave entrepreneurially. Practical implications There are significant practical implications, both nationally and internationally, for policy makers that are concerned with developing jobs for the growing population of unemployed youths and inclusive entrepreneurship in Nigeria. Originality/value The research has three main contributions. First, it valorises indigenous knowledge of family and institutional entrepreneurial behaviour in an African context. Second, it highlights the importance of the linked institutions of the extended family and the informal apprenticeship system in Igbo culture. Finally, it provides a model and an explanation of how the Igbo culture nurtures and develops transgenerational entrepreneurial behaviour.
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Ikwuemesi, Chuu Krydz. "Problems and Prospects of Uli Art Idiom and the Igbo Heritage Crisis." Utafiti 14, no. 2 (March 4, 2020): 171–201. http://dx.doi.org/10.1163/26836408-14010011.
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Abstract In their various books on Igbo culture, Simon Ottenberg, Adiele Afigbo, P-J Ezeh, Herbert Cole and Chike Aniakor make references to ‘Igbo receptivity’, the ‘resurgence of Igbo arts’, and ‘Igbo cultural self-hate’, in an attempt to capture the wandering of Igbo cultural attitudes from one level of experience to another. While ‘receptivity’ and ‘resurgence’ are positive characterisations and paint a picture of resilience, ‘self-hate’ depicts a postcolonial nihilist tendency also at the heart of Igbo culture. If art is one major index for expressing and assessing the culture of a people, the Igbo uli art, arguably spanning three stages of historical-stylistic development, offers a basis on which Igbo culture and heritage can be appreciated and appraised in light of its receptivity, resurgence, as well as self-hate. Relying on the works of the uli women classicists, the Nsukka artists, and the outcomes of the Art Republic workshops, I argue that traditions never die in any finalistic sense, but rather degenerate and then regenerate new ideas, while nourishing and refreshing paradigms which extend the history and experience of the old.
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Udeagha, Nduka. "Values of Greetings in Igbo Traditional Culture and the Contemporary Society." Advances in Social Sciences Research Journal 7, no. 12 (December 21, 2020): 43–62. http://dx.doi.org/10.14738/assrj.712.9423.
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Greetings are one of the cherished core values that facilitate interpersonal relationships and cooperative reality in Igbo traditional culture. It appears that in the contemporary society, especially as a result of influence of foreign languages and culture, the value attached to greetings and respect for others are grossly waning, and more among the younger generation. Some also greet in a nonconforming manner that the socio-cultural value inherent in the Igbo traditional pattern of greetings is apparently absent. As a result, some people have been flagrantly contemptuous and snubbed away noble opportunities or relationships that would have helped in improving their individual lives and the society in general. The paper adopted ethnographic approach and data derived largely from personal observation and interviews. Despite the central place greetings occupied in the Igbo traditional culture, there appears to be scarcity of exploratory information on it. The paper, therefore, attempts to underscore the value of greetings by highlighting its essential elements in Igbo traditional culture. The Igbo should continue to make conscientious efforts in the preservation of their social norms and cultural values, which have shaped and sustained the society since time immemorial. It surmises that greeting in Igbo traditional culture is key relational oil that lubricates and maintains collective survival of the Igbo race.
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Osiri, J. Kalu. "Igbo management philosophy: a key for success in Africa." Journal of Management History 26, no. 3 (February 29, 2020): 295–314. http://dx.doi.org/10.1108/jmh-10-2019-0067.
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Purpose This paper aims to present the Igbo management philosophy as having the potential to bring about success in Africa and propose a framework that comprises a set of values and three key institutions: the marketplace, the family and the apprenticeship system. The paper shows that effective leaders are servant-leaders who sacrifice for others. Design/methodology/approach This paper relied on earlier and contemporary peer-reviewed, news media and books. These materials offered insight into what Igbos believed, how they behaved and how they historically organized their lives. Materials authored by both African and non-African authors were considered. Findings The researcher concluded that Igbos developed a management system based on a philosophy that is African, which is different from the Western system. A framework for the Igbo management philosophy is derived from complex interactions of values and institutions in Igbo societies. The researcher finds that a set of values, particularly, the value of sacrifice, is crucial for ensuring effective business leadership. Originality/value Western influence on management has persisted. However, with the economic rise of China, Asian philosophical thought has taken a more center stage in academic management scholarship. Even though human civilization occurred in Africa, it is perplexing that African management systems are not mainstream. There has been research on indigenous African systems and African management philosophy in general. Previous scholarship has also explored the Igbo culture as a whole and their apprenticeship system; however, to the best of the author’s knowledge, this is the first time a framework for an Igbo management philosophy is proposed.
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Ugochukwu, Françoise. "Le proverbe igbo, perle de culture." Cahiers d’études africaines 34, no. 136 (1994): 585–96. http://dx.doi.org/10.3406/cea.1994.1475.
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Amaefule, Adolphus Ekedimma. "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 3 (July 31, 2020): 116–35. http://dx.doi.org/10.1177/0146107920934699.
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There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral bars, to speak out all the more, to participate more actively in the political leadership of their region and the nation at large, to be much more committed to the Word of God, to be given, as women of fewer words but of mighty deeds, to a much more prophetic witnessing anywhere they find themselves.
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Onwukwe, Chimaobi. "Anthropolinguistic Analysis of Igbo Metaphorical Expressions." Anthropos 115, no. 1 (2020): 107–14. http://dx.doi.org/10.5771/0257-9774-2020-1-107.
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The study examines metaphorical expressions in Igbo. It specifically analyzes the linguistic and cultural values, and beliefs in Igbo metaphors. The study adopted the Key Informant Interview method in data collection as well as introspection as a native speaker of Igbo. It was discovered that interpretation of Igbo metaphorical expressions involves the linguistic features of implicature, inference and referencing well as understanding of the cultural nuances of the referents used in Igbo metaphors. The study identified that metaphorical expressions concretize the Igbo worldview. This worldview, beliefs and values are represented in the cultural connotations of referents of Igbo metaphors. The study identified some referents with their cultural connotations such as animals, and natural/physical objects. The author concludes that understanding of metaphor in Igbo entails knowledge of cultural and contextual nuances of the referent of the metaphor in the Igbo language and culture.
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Masubelele, M. R. "A critical analysis of domestication in Makhambeni’s translation of Chinua Achebe’s novel No longer at ease (1960)." Literator 32, no. 3 (July 30, 2011): 105–24. http://dx.doi.org/10.4102/lit.v32i3.212.
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Through translation the target reader is exposed to other cultures. Translators, therefore, have to use the target language to convey the source text message to the target reader. There are various choices at their disposal as to how they wish to convey the source text message. They may choose to adopt the norms and conventions of the source text message, and therefore those of the source language and culture, or choose those of the target language. Commonly, adherence to the target language norms and conventions leads to a strategy in which the foreignness of both linguistic and cultural conventions is reduced. According to Venuti (1995) this is domestication. Since translations are rarely equivalent to the original, this article seeks to examine how Makhambeni uses Venuti‟s domestication as a translation strategy, with the purpose of rewriting the original to conform to functions instituted by the receiving system. The descriptive approach to translation, which advances the notion that translations are facts of the target culture, will be used to support the arguments presented in this article. It will be shown that, although Achebe has used a lot of Igbo expressions and cultural practices in his novel, Makhambeni has not translated any of the Igbo expressions and cultural practices into Zulu. Instead Makhambeni used Zulu linguistic and cultural expressions such as similes, metaphors, idioms, proverbs and of cultural substitutions to bring the Igbo culture closer to her audience. It will be concluded that through the use Zulu linguistic and cultural conventions Makhambeni has effectively minimised foreign culture and narrowed the gap between the foreign and target cultures. She has successfully naturalised the Igbo culture to make it conform more to what the Zulu reader is used to.
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Dike, Uzoma Amos, and M. I. Okwueze. "Sex Education: Ancient Israel and Igbo Traditional Practices." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 313–30. http://dx.doi.org/10.4314/jrhr.v13i1.14.
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Every human (male and female) is a sexual being. Exploring and experiencing one’s sexuality is part of being human. Unfortunately, human’s curiosity and interest concerning sexuality are not always guided and nurtured in a wholesome way because sex is viewed as sacred and talking about it constitutes a taboo. Hence, many parents are at ease to teach their children about virtually every other thing in life, but they usually do not, however, teach about sexuality with similar ease. As a result, many grow into adulthood with partial and distorted views of human sexuality. The aim of the study was to discover the teachings of Proverbs 7:24-27 on sex education along traditional practices in tone with sex education in Igbo culture and determine the place of proper sex education for better dealing and understanding of human sexuality. The study adopted African inculturation hermeneutics which makes African social cultural context the subject of interpretation. The study revealed that sex education was integral to the training of the young adults in ancient Israel Igbo cultures. However, the study observed some areas of strength and weaknesses of sexuality training in Igbo traditional practices. Thus, the research upheld that the instructions on human sexuality preserved in the book of Proverbs are very relevant in strengthening the contemporary Igbo culture and her traditional practices in the training of young adults in the areas of chastity. Therefore, the paper called for proper sex education in the Igbo society to instill sexual purity among youths of contemporary Igbo society.
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Northrup, David. "Igbo and myth Igbo: Culture and ethnicity in the Atlantic World, 1600–1850." Slavery & Abolition 21, no. 3 (December 2000): 1–20. http://dx.doi.org/10.1080/01440390008575318.
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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 identified as having witnessed human activity from very early times, at least from the period of Acheulean culture. It also lies on the geographically and historically prominent Nsukka-Udi-Okigwe cuesta, which archeology tells us entered the Iron Age quite early in African history, no later than about the eighth century BCE. We are thus dealing with one of the areas of ancient human occupation, as well as an area known for its dense demographic profile. It is these features–early human settlement and occupation with its attendant consequence of severely attenuated oral history, dense demographic profile, and being the cradle land of Igbo culture—that help to define the Northern Igbo and mark them out from the Western, Eastern, Southern, and North-Eastern Igbo, believed to be relatively more recent descendants from them.Perhaps another feature that calls for mention here is their political culture. Although, like their other Igbo kinsmen, they could boast of having evolved only micro-, and therefore weak, states (what social anthropologists of the colonial period refused to refer to as states), they had their own special model of these micro-states.
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Abana, Ifeoma, and Obiora Eke. "Postproverbials in Igbo Language." Matatu 51, no. 2 (September 21, 2020): 393–405. http://dx.doi.org/10.1163/18757421-05102012.
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Abstract This treatise assesses the pragmatic implicature derived during the use of postproverbials in Igbo language and culture. Igbo proverbs have been so much studied that it would certainly be monotonous for a paroemiographer to resume making belated significance of Igbo speculations on the meaning and essence of a proverb. It is a glaring fact that that there is virtually no substantial controversy about the importance of proverbs in culture and the significance of proverbs in Igbo traditional society as a repository and verbal effulgence of wisdom is indeed proverbial. This study relies on Austin’s pragmatic theory of speech acts, conversational implicature and presupposition. The data is drawn from oral interview conducted by the researchers on ten Igbo elders with the aim of unraveling the linguistic idiosyncrasies associated with the connotation of postproverbials as it relates to different contextual usages. The paper will look at the development of this threat to the fixability of Igbo proverbs, the normative rapture and by extension establish the presence of “new” proverbs with new syntactic forms, new meanings and perhaps, new values. The analytic emphasis is based on the type of transformation, the shift in the construction of users. This paper concludes that postproverbiality is situated in the dynamic space of informal speech of a younger and adventurous generation.
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Nwankwo, Elochukwu A., and Okechukwu Anozie. "Igbu-Efi: Indigenous Practice and Politics of After-Death in Igbo Culture Area." Review of Knowledge Economy 1, no. 2 (2014): 62–73. http://dx.doi.org/10.18488/journal.67/2014.1.2/67.2.62.73.
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Oboko, Uche, and Jennifer Umezinwa. "A Pragmemic Analysis of Igbo Postproverbials." Matatu 51, no. 2 (September 21, 2020): 360–78. http://dx.doi.org/10.1163/18757421-05102010.
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Abstract Igbo proverbs (Ilu Igbo) are linguistic expressions which projects principles with the intent to address diverse social, political, economic and culturally contextual issues that bother on values, morals and the identity of the Igbo people of Eastern Nigeria. Proverbs are handed down to different generations by speech acts of storytelling, conversing, rebuking or admonishing. The researchers carried out a pragmatic analysis of Igbo proverbs as a social practice, to establish their meaning and how its social significance are internalized and continually recreated. Language is central to the process of producing meaning. Using the Theory of Pragmeme by Jacob Mey (2001), the paper evaluates the pragmatic acts, the extent to which some of these proverbs are reformed and doctored, yet, maintain qualities of the Igbo culture while accommodating the identity of the 21st century ideology of the Igbo people. Primary and secondary methods of data collection are adopted. Being a qualitative study, the research randomly selected 12 Igbo proverbs that cut across the five Igbo speaking states of eastern Nigeria. The findings are that Igbo proverbs are essentially custodians of the Igbo cultural identity and orientalism, most proverbs have been moderated to fit the emerging trends in the identity of the Igbo ancestry.
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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 (March 1, 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 Igbo context through the examination of the dynamics of the cloth production, patronage, consumption and social significance of dress projecting high social solidarity and powerful cohesion in traditional Igbo paradigm. The proper underpinning of this social psychology of Aso-ebi cloth on the indigenous people of the Igbo’s will go a long way in the full integration of the Igbo people’s life and their immediate cultural ecology with messages it disseminate. It must be noted also that despite the significance of this integration, it must be informed that such is evidently limited in their transmission of reality. This paper investigates how the Aso-ebi clothe although an imported culture from the Yoruba tradition basically play significant roles in mediating and facilitating religious communication in Igbo Traditional Religion, giving rise to thought, interpretation, and symbolic meanings. In Igbo cosmology and leadership, the Aso-ebi fabrics encapsulate so many things which are very distinctive thereby representing so many things and ideologies.
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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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Lemoha, Ositadinma Nkeiruka, Felicia Ohwovoriole, and Augustine Okechukwu Agugua. "Postproverbials." Matatu 51, no. 2 (September 21, 2020): 327–45. http://dx.doi.org/10.1163/18757421-05102008.
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Abstract The wave of globalization and the attendant acculturation has uttered the contextual and conceptual rendition and meaning of traditional Igbo proverbs. In view of the fact that proverbs are wisdom from the elderly that reveals the peoples’ values, ethics, morals and worldviews. Therefore, the modernized versions of Proverbs attest to the fact of lack/loss of the ancient fervour. This paper attributes the loss of ancient morale to youth incursion and the consequent travesty of the proverbial space. It therefore, contends that Igbo postproverbial is a reaction to acculturation engendered by human interaction. Twenty-one pairs of Igbo proverbs made up of, the traditional proverb and its postproverbial version were subjected to critical analysis focusing on the culture dynamics in the construction of the postproverbials. The analysis of data is anchored on Herbert Blumer’s theory of symbolic interactionism. The paper establishes that Igbo postproverbial is a reaction to culture diffusion occasioned by human interaction and the accompanying changes in values, morals and worldviews.
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Oyali, Uchenna. "The Retranslation Hypothesis and Lexical Borrowings in Bible Translations into Igbo." Lebende Sprachen 63, no. 1 (April 3, 2018): 84–100. http://dx.doi.org/10.1515/les-2018-0005.
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AbstractIn this paper, I explore the validity of the retranslation hypothesis – that the first translation of a text tends to be more target culture oriented than subsequent translations – in representations of certain Biblical concepts in the translations of the Bible into Igbo. Specifically I investigate instances of lexical borrowings in the first complete translation of the Bible into Igbo because, following from the hypothesis, subsequent translations of the Bible should also borrow the same items. I discover that most of the borrowings in the first translation are de-borrowed in the retranslations, while the retained borrowings undergo various forms of grapho-phonological adjustments to reflect the Igbo linguistic system. Thus, the retranslation hypothesis is not validated in this study. I trace this choice of indigenization in the subsequent translations to the agents involved in the translations. Being specialists in Igbo Studies, they understand the Igbo linguistic system better than the agents of the first translation who were mainly European missionaries with little knowledge of the language system. Unlike the missionaries, these Igbo agents are not only interested in having the Bible in Igbo, but also in having it in an Igbo that is in sync with the way the language is actually used.
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Agu, Dan C. C., and Mabel Ugochi Okpara. "The Various Levels of Musical Activities of The Igbo Children in Igbo Culture of Nigeria." AFRREV IJAH: An International Journal of Arts and Humanities 8, no. 4 (November 27, 2019): 159. http://dx.doi.org/10.4314/ijah.v8i4.15.
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Okolo, Bertram A. "Topic shading in an unplanned Igbo discourse." Studies in African Linguistics 18, no. 2 (August 1, 1987): 211–38. http://dx.doi.org/10.32473/sal.v18i2.107477.
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This paper looks at the strategies employed by speakers in Topic Shading in an unplanned Igbo discourse. The results of an investigation involving some Igbo adult students might lead us to infer that individuals shade topics for various reasons and that conversational rules may not be as obligatorily governed as those of grammar. Shading strategies might depend on culture and context. A cross-linguistic study of planned and unplanned discourses might help not only in developing more appropriate and specific conversational maxims, but will also be helpful in determining how strategies of conversational interaction could be integrated into other aspects of speakers' linguistic knowledge and culture.
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Asiegbu, Perp’ st Remy. "Orara as a symbol of feminine beauty and meekness in select novels of Igbo female writers." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 9, no. 1 (April 28, 2020): 55–65. http://dx.doi.org/10.4314/laligens.v9i1.5.
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The similitude that exists in the depiction of the major characters of pioneer Nigerian female writers (who are, incidentally, Igbo) tasks the mind as it reflects on a possible cause of this semblance. This paper located a double pronged characteristic that is shared by all the major characters in the works under study – one of beauty and gentle spirit. These features have a symbolic significance (Ọrara) in an Igbo sub-culture (Mbaise). Ọrara, a snake, is one of the symbols in Mbari representing feminine beauty and meekness in repressed strength – traits that womanism upholds. Text analysis, oral tradition and interviews provide points that aid the study of the relationship between these concepts – female characters, Ọrara and womanism. It is deduced that the identical characterization in the works of Igbo female writers - Nwapa’s Efuru and Idu; Emecheta’s The Joys of Motherhood and The Bride Price; and Okoye’s Behind the Clouds and Chimere - has its root in the writers’ re-creation of the real experiences of the ordinary woman in the Igbo society whose natural reactions to her plight gravitates more to the womanist than the feminist angle, producing traits that are similar to those of Ọrara. And while womanism is not new in relation to the study of the works of Igbo female writers, it has not been studied against a significant symbol in the Igbo tradition. Ọrara is, thus, seen as the ideological locus for womanism and may be put under further scrutiny to establish it as the muse of Igbo female writers.
Key Words: Womanism, Characters, Beauty, Meekness, Symbol, Ọrara, Igbo.
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Hanmakyugh, Teddy Thaddeus. "Ritual culture phenomenon in Igbo films: a study of Money is Money." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (April 15, 2020): 374–85. http://dx.doi.org/10.4314/ejotmas.v7i1-2.25.
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Film as a means of communication is a very potent instrument for image making, cultural diplomacy, propaganda, education, information and entertainment. The Nigerian film industry (Nollywood) ranks among the first three top world filmmaking industries in terms of the quantity of productions, popularity amongst Nigerians and the transnational audiences. Culture is the bedrock of Nollywood’s thematic film expositions. One can, therefore, conclude that Nollywood is Nigeria’s cultural ambassador. Although Nollywood films are quite potent in celebrating and promoting Nigerian cultures, some of these films have come under thematic criticisms as they glamourize negative, ritual themes in the name of culture. It is against this backdrop that this article examines the occult ritual of cultural phenomenon in Prince Emeka Ani’s Money is Money (2005) and the negative image it portends for Nigeria globally. The film depicts Andy (Kanayo O. Kanayo), an Igbo youth who deploys occult means as an instrument for making money even at the cost of his life. This paper uses content analysis and literary methods as tools to interrogate the preponderance of the occult themes in Nollywood movies. The findings show that Nigeria has several acceptable cultures as raw materials that could positively portray Nigeria’s cultures globally. However, the unceasing preoccupation with “juju”, the relentless celebration of dark rituals and diabolical cults could make viewers cultivate the perception of reality portrayed by these films. Money is Money celebrates the non-attractive side of Nigeria. Therefore, it is recommended that the Nollywood film professionals tell the global audience acceptable culturally based value themes about Nigeria.
Keywords: Igboland, Ritual culture, Nollywood film professionals, Igbo film, Nigerian cultures
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Shtanyuk, Olesya. "Igbo Culture as Ethnic Source of Ch. Achebe’s Literary Works." Pitannâ lìteraturoznavstva 97 (June 29, 2018): 134–46. http://dx.doi.org/10.31861/pytlit2018.97.134.
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van Slageren, Jaap. "Inculturation as Dialogue, Igbo culture and the Message of Christ." Exchange 37, no. 3 (2008): 371–72. http://dx.doi.org/10.1163/157254308x311893.
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Agozino, Biko, and Ike Anyanike. "IMU AHIA: Traditional Igbo Business School and Global Commerce Culture." Dialectical Anthropology 31, no. 1-3 (August 22, 2007): 233–52. http://dx.doi.org/10.1007/s10624-007-9023-8.
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Dozie, Chinomso P., and Emeka J. Otagburuagu. "Apology and Linguistic Politeness Strategies in English among Igbo Native Speakers in Nigeria: an Inter-language Study." Advances in Language and Literary Studies 10, no. 5 (March 22, 2020): 1. http://dx.doi.org/10.7575/aiac.alls.v.10n.5p.1.
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The study sought to explore the conversational English politeness strategies used by Igbo learners of English in Nigeria. Through a purposive sampling process, a total of 3000 copies of questionnaire in the form of Discourse Completion Task (DCT) consisting of 10 different apology discourse situations positing extent of familiarity, hierarchy and degree of infraction were distributed to undergraduates of Igbo extraction at seven universities systematically selected from the South-East and South-South zones in Nigeria. In all, 2748 copies of questionnaire representing 92 percent were duly completed, returned, coded and analysed using the quantitative tool for analysis of production data. Findings demonstrated that the samples used politeness strategies very significantly in apology discourse. Also, the study revealed that apologies are conversational habits of Igbo bilinguals as the offenders willingly made an apology regardless of social differences and context which were also reflected in their choice of strategies as there was obvious transfer of the nuances of the first/native language/mother tongue to their target language production. The study established that apology realisation in an interlanguage context i.e. Igbo speaking learners of English necessarily bears the burden of native language transfer into target language. In conclusion, this study showed that because of the Igbo understanding that in human interactions, there are possibilities of instances of affront or outrage Igbo bilinguals adopted mainly the positive and negative forms of politeness strategies in apology discourse as the case may be to accomplish a conversational demand. The study found evidence to further dispute the universality of politeness and argued that politeness is culture-specific.
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Obianika, Chinwe E., and Mercy Agha Onu. "Acculturation of Knowledge through Sustainable Language Engineering for National Development: The Case of Igbo." European Scientific Journal, ESJ 12, no. 17 (June 29, 2016): 373. http://dx.doi.org/10.19044/esj.2016.v12n17p373.
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The aim of this study is to find out the possible ways of domesticating knowledge gained through western education by the Igbo through sustainable language development. It also aims to make the knowledge accessible in the Igbo language for empowerment at the grassroots and ultimately for societal and national development. The need for this work is born out of the observation that the Igbo, as well as other tribes in Nigeria are rich with internationally acclaimed learned personalities. These personalities have distinguished themselves in various fields of human endeavor. Also, these achievements are made in foreign languages. Subsequently, these achievements have led to an increase in the relevance of such languages to the relegation of the scholars’ own mother tongues and invariably their own people. By using the descriptive and inferential methods, the paper presents some neologism processes which non linguists can apply in their various academic fields. Also, they can come up with terminologies in the Igbo language for presenting relevant academic materials for use in teaching and learning the Igbo language. The use of these terminologies could be formal or informal as the need arises. Thus, these processes include extra-language borrowing, loan translations, intra-language borrowing, and specialization of dialectal phonological variants. Previously, metalanguage development efforts by governments had bypassed these professionals. Also, they have focused on developing the terminologies through linguists and selected professionals alone. This has resulted to the terminologies not being accessible to the intended end users. Among other things, this paper suggests that the call for the acculturation of knowledge and the processes of embarking on it should be made public in all institutions of higher education. This is carried out in the Igbo culture area and later extended to the Igbo in diaspora. However, the co-ordination of the process of the formalization of the terminologies should be left in the hands of the Igbo Studies Association (ISA). This official regulating body ensures the maintenance of professional standards and uniformity of usage.
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Muonwe, Michael. "Women in Igbo traditional religion and politics: prospects for women’s political leadership role in Nigeria." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (October 30, 2020): 1–19. http://dx.doi.org/10.4314/ujah.v20i3.1.
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The struggle for political visibility, participation, and leadership of women has been a recurrent issue in all societies, including the most developed democracies. Whereas an appreciable improvement has been recorded in many western countries, Africa still ranks low generally as far as gender inclusivity in political leadership is concerned. Some scholars on Igbo society and culture cling to the popular opinion of blaming this scenario on colonialism. Such scholars usually paint an image of an ideal, precolonial, egalitarian Igbo society where women were more or less accorded more political and leadership space than in the present. In their opinion, reclaiming the past is a sure way to better gender inclusivity in politics. This paper is designed to interrogate critically such images of the past Igbo society. The author approaches the paper with the belief that such romantic view of the past, if not cautiously guided and critically appraised, may well result in nostalgia for a past that never was. The paper aims at hermeneutical-critical reading of women’s visibility and/or invisibility in the pre-colonial Igbo political leadership landscape, with the view of presenting a possible link of the present situation with the past, as well as tracing from this a path for the future of women’s political visibility, participation, and leadership in Nigeria.
Keywords: Igbo, women, politics, leadership, colonialism
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Nnamdi-Eruchalu, Geraldine Ifesinachi. "Anglicization of Written Igbo Personal and Place Names: A Sociolinguistic Study." Advances in Social Sciences Research Journal 8, no. 7 (August 7, 2021): 501–15. http://dx.doi.org/10.14738/assrj.87.10384.
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The Igbo people are at the verge of losing their language, culture and identity to the English Language [Azuonye 2002, Asonye 2013, Emeka-Nwobia 2020]. This work aims at investigating into the Anglicization of written Igbo personal and place names with a view to highlighting the extent of spellings and pronunciation inconsistencies, discover what impact it has on the learning and development of the language, and discover ways the attitude of the people can be changed towards the language to forestall its death. It argues that the spelling inconsistencies it introduced to the language is a source of challenge to learners, the majority of whom already have negative attitude towards the language. Ogbalu [1974], Oruchalu [1979] and Okodo [2008] made lists of anglicized names with their correct Igbo spellings, and decried the practice. The data for this research were collected from personal experiences, class lists, radio and television programmes, the internet, social and print media, and interviews. It concludes that a change in the attitude of the people towards their language, culture and identity as well as total implementation of the Onwu Orthography with regards to the spelling of personal and place names will complement the efforts being made to sustain the language.
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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 (June 20, 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 assesses Arrow of God, which depicts a community under imminent danger of cultural genocide unleashed by agents of Western imperialism who have recently arrived in the indigenous society. However, the author in this study attempts to see Arrow of God as a postcolonial response to cultural diversity that upholds its uniting and cohesive force in Nigerian Igbo life. The goal is to look at how Achebe, in response to misleading western discourses, develops a simplistic image and appreciation that persists in Igbo life and culture even as colonization takes hold. This paper also exhibits how the Igbo people share their hardships, uphold their age-old ideals, celebrate festivals, and even battle on disagreements. This study employs postcolonial theory to reconsider aspects of cultural diversity among the African Igbo people, which are threatened by the intervention of European colonialism in the name of religion, progress, and civilization.
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Hodapp, James. "“Ndom heaved”: Imagining Igbo women in the Ogu Umunwanyi (1929 Women’s War) in Echewa’s I Saw the Sky Catch Fire." Journal of Commonwealth Literature 55, no. 2 (April 9, 2018): 246–58. http://dx.doi.org/10.1177/0021989418763710.
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The power of women to carry out explicit acts of resistance against colonialism has traditionally been of great interest within African literary studies. It is surprising therefore that within the field representations of Ogu Umunwanyi (1929 Women’s War) in Nigeria, patronizingly referred to as “riots” in British colonial reports, have received scant attention. This article, in part, compensates for this oversight and asserts the value of one representation of the Ogu Umunwanyi: T. Obinkaram Echewa’s 1992 novel I Saw the Sky Catch Fire. This article argues that the novel mobilizes a particularly Igbo women’s solidarity, Ndom, to fill out traditional histories and ethnographies of the Ogu. Echewa “Igbofies” the war story at various textual levels to alienate Anglophone readers with seemingly untranslatable words, sayings, and concepts with the ultimate goal of communicating an Igbo women’s way of being in the world. Ndom in the novel problematizes conventional Western understandings of time, space, and gender to at once endear non-Igbo readers to a foreign culture while foregrounding the novel’s unwillingness to offer the concept as a totalizing project.
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Hurlbut, David Dmitri. "The “Conversion” of Anthony Obinna to Mormonism: Elective Affinities, Socio-Economic Factors, and Religious Change in Postcolonial Southeastern Nigeria." Religions 11, no. 7 (July 15, 2020): 358. http://dx.doi.org/10.3390/rel11070358.
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This article analyzes the “conversion” of Anthony Uzodimma Obinna, an Igbo schoolteacher from the town of Aboh Mbaise in Imo State, and his extended family to Mormonism in southeastern Nigeria between the 1960s and the 1980s, from a historical perspective. I argue that the transition of Anthony Obinna and his family away from Catholicism to Mormonism can be explained by both the elective affinities that existed between Mormonism and indigenous Igbo culture, and socio-economic factors as well. This article bases its conclusions on a close reading of oral histories, personal papers, and correspondence housed at the LDS Church History Library in Salt Lake City, Utah and L. Tom Perry Special Collections at Harold B. Lee Library, Brigham Young University in Provo, Utah.
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Albert, Ajani Oludele, and Onah Onodje. "Migration and Cultural Identity Retention of Igbo Migrants in Ibadan, Nigeria." Journal of Sustainable Development 9, no. 2 (March 30, 2016): 137. http://dx.doi.org/10.5539/jsd.v9n2p137.
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<p>Nigeria, a country of 170 million people and 250 ethnic nationalities presents a complex picture of internal migration within its geographical entity. This study investigated the issues relating to cultural identity retention among a highly migratory ethnic group, the Igbo, whose origin is in the Eastern part of Nigeria. The study employed exploratory research design. Twenty-five in-depth interviews were conducted and two focus group discussion sessions were held with members of <em>Eha Alumona</em> home town association in Ibadan, a city in the south western Nigeria. Data were collected during the association’s meetings and other cultural activities involving the members of the group. The study adopted thematic content analysis of its data. The findings indicate that the Igbo migrant association was a very active agency in the promotion of Igbo cultural identity among its members. Both material and non-material cultural elements were equally affected in the process of adaptation by the migrants. The study concludes that though the migrants indicated a high level of integration into their host culture, they continued to retain certain cultural elements of their community of origin.</p>
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Uchenna Agbedo, Chris. "Dynamics of Language and Culture as a Paradigm for Interrogating Igbo Identity." Macrolinguistics 7, no. 10 (June 1, 2019): 116–27. http://dx.doi.org/10.26478/ja2019.7.10.8.
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Luke, Amadi, and E. Agena James. "Globalization, Culture mutation and new identity: Implications for the Igbo cultural heritage." African Journal of History and Culture 7, no. 1 (January 31, 2015): 16–27. http://dx.doi.org/10.5897/ajhc2014.0212.
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Onwudiwe, George E. "The fading phase of Igbo language and culture: path to its revitalisation." UJAH: Unizik Journal of Arts and Humanities 17, no. 2 (August 22, 2016): 125. http://dx.doi.org/10.4314/ujah.v17i2.7.
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Chiaka, Nnadi, Catherine. "Integrative Values of Folktales: Igbo Folktale Example." Volume 5 - 2020, Issue 9 - September 5, no. 9 (September 20, 2020): 317–23. http://dx.doi.org/10.38124/ijisrt20sep073.
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The indigenous language of a people is the most accepted medium of communication. It enshrines and translates the peoples’ life (culture) as domesticated in their norms, values and morals. Adopting the functional perspective to sociological studies, this paper aims at x-raying the values of folktales (Igbo Folktale), for the formation of well behaved, self- reliable, accommodating, responsible and responsive individuals for progress and harmonious communal existence. These virtues which form the bases for training in the society are encapsulated in the people’s folktales shared commonly at family and communal leisure times. Folktale as a genre of oral literature is built into written literature courses in schools. However, modernity, development and quest for greener pasture deny people of the opportunity to enjoy the leisure for cultural learning / training avenues. Schools are no longer performing the expected role. Hence, these cultural virtues are left hanging in the balance. This study therefore tends to illustrate the rich availability of the virtues necessary for national integration with the analysis of three Igbo folktales. Deductions from these folktales confirm the richness of societal values. It concludes by underlining the need for the reintroduction of indigenous language study and folktale in schools
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Varadharajan, T. S., and Dr K. Ramesh. "Okonkwo’s Fall: Multiple Perspectives." World Journal of Educational Research 3, no. 1 (April 20, 2016): 151. http://dx.doi.org/10.22158/wjer.v3n1p151.
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<p><em>This article aims at exploring the causes of the fall of Okonkwo, the protagonist of the Nigerian Novel</em><em>.</em><em> Things Fall </em><em>A</em><em>part by the renowned novelist, Chinua Achebe. Though the novel mainly deals with the fall of Igbo Culture where Okonkwo has played the sheet anchor role in the novel, Things Fall Apart at the hands of British establishment in Nigeria, the other vital reasons that make him vulnerable will also be discussed at length in this article. It is from the study of the novel, it is established that the Igbo society that refuses to change itself could be one of the reasons for the fall. However, it is very clear that the changes should take place spontaneously and not by force which the Igbo society has been the victim and the representative, Okonkwo its scapegoat. The writers of the article make sure that the reading of this article will be an eye opener in terms of Nigerian consciousness as revealed in the novel, Things Fall Apart. </em></p>
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Omonkhua, Akhere A., Friday E. Okonofua, Lorretta F. C. Ntoimo, Austin I. Aruomaren, Ayodeji M. Adebayo, and Roseangela Nwuba. "Community perceptions on causes of high dizygotic twinning rate in Igbo-Ora, South-west Nigeria: A qualitative study." PLOS ONE 15, no. 12 (December 3, 2020): e0243169. http://dx.doi.org/10.1371/journal.pone.0243169.
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Background Dizygotic (DZ, non-identical) twinning rates vary widely across different regions in the world. With a DZ twinning rate of 45 per 1000 live births, Igbo-Ora Community in South-west Nigeria has the highest dizygotic (DZ) twinning rate in the world. Although several postulations exist on the causes of high DZ twinning rates in Igbo-Ora, no study has yet been conclusive on a definite causative agent. Objective Using qualitative methods, this study explored the perceptions and beliefs of Igbo-Ora residents about the causes of high DZ twinning rates. Methods Focus group discussion sessions and key informant interviews were organized among fathers and mothers of twins, those without twins, and health care providers. Key informant interviews were also held with persons considered to be custodians of culture who may have knowledge relevant to twinning such as traditional rulers, and traditional birth attendants; as well as health care providers, mothers and fathers of twins, and adult twins. Results The results showed three factors featuring as the leading perceived causes of twinning in the community. These included twinning being an act of God, hereditary, and being due to certain foods consumed in the community. Contrary to reports that the consumption of a species of yam (Dioscorea rotundata) may be responsible for the DZ twinning in this Community; yam was not prioritized by the respondents as associated with twinning. In contrast, participants repeatedly mentioned the consumption of “ilasa” a soup prepared with okra leaves (Abelmoschus esculenta) with water that is obtained from the community, and “amala” a local delicacy produced from cassava (Manihot esculenta) as the most likely dietary factors responsible for twinning in the community. Conclusion Since the same foods are consumed in neighboring communities that have lower rates of twinning, we conjecture that nutritional and other environmental factors may produce epigenetic modifications that influence high DZ twinning rates in Igbo-Ora community. We conclude that more directed scientific studies based on these findings are required to further elucidate the etiology of the high rate of DZ twinning in Igbo-Ora.
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OKOYE, Chike, and Ikechukwu Emmanuel ASIKA. "Totems and Pantheons: Paradigmatic Muses in Achebe’s Poetry." Nile Journal of English Studies 1, no. 1 (March 7, 2016): 47. http://dx.doi.org/10.20321/nilejes.v1i1.36.
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<p>Poetry is arguably the most ancient, direct and forceful genre of literature; whether written or oral. African’s foremost novelist and widely acclaimed father of literature, Nigeria’s Chinua Achebe, is mostly known for his prose works, especially the novel Things Fall Apart. Little comparatively, is known of his poetry. But the fact remains that Achebe is a good poet as he is widely recognized as a good novelist. Although the scale of preference tilts more to his prose works than poetry nevertheless; he made lasting impressions and remarks with his poems which are worthy of note. The collection, Beware Soul Brother exists to bear testimony on the personality of Achebe as a poet and what poetry achieves in society. Incidentally, his collection of poems, Beware Soul Brother is a veritable and worthwhile corpus of his characteristic package of Igbo lore, reminiscences, experiences and unique writing style; in the grand genre of poetry. Select poems in the collection make deft use of Igbo religious and cultural tenets which Achebe the poet masterfully weaves as muse, paradigm and cultural rooting in order to portray the Igbo cosmology and worldview. This paper explores his art and style in presenting the gods, totems and guiding ancestral wisdom of the rich, ancient lore of the Igbo. Select poems from the collection form the crux and illustrations of the thrust of this paper and demonstrates Achebe’s strong affinity with the cultural artefacts of his native custom. The implications of these in his culture are also predicated on his poems for effectiveness and to achieve a desired goal of portraying the poet as not just purveyor of his native custom and tenets but a crusader who preaches for social restoration and the need to mend walls and build bridges after years of war and wreckages.</p>
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Olubunmi Smith, Pamela J. "Literary Translation and Culture Consciousness: The Experience of Translating D.O. Fagunwa's Igbo Olodumare from Yoruba into English." Meta 38, no. 2 (September 30, 2002): 218–25. http://dx.doi.org/10.7202/004196ar.
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Résumé Le processus de traduction implique l'interprétation précise du sens contextuel du texte-source dans la mesure où les contraintes syntaxiques et associatives de la langue cible le permettent. À cette fin, le traducteur littéraire doit se poser les questions fondamentales suivantes avant de commencer la traduction d'une œuvre : quelle est l'essence stylistique de l'original ? quels en sont l'intention et le but ? Que faire lorsque le texte est culturellement marqué ? C'est en tenant compte de ces interrogations que nous examinerons la traduction du yoruba à l'anglais de Igbo Olodumare de D.O. Fagunwa.
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Odi, Amusi. "The influence of traditional culture on library administration among the Igbo of Eastern Nigeria." Library Management 22, no. 4/5 (June 2001): 221–27. http://dx.doi.org/10.1108/01435120110388797.
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Ihejirika, Cardinal, and Jude Asike. "Globalization as an Affront to Indigenous Cultural World Views: Implications for Africa." JOURNAL OF SOCIAL SCIENCE RESEARCH 12, no. 1 (March 7, 2018): 2539–55. http://dx.doi.org/10.24297/jssr.v12i1.7085.
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Globalization espouses the idea of universalization of cultures and economies toward intensified social relations which unite distant localities. Its project cuts across geographical boundaries, cultures and sovereignties with the presumed aims of socio-political and economic development and unity of nations. However, it proposes monolithic kind of unity, which blurs cultural lines, destroys the beauty of cultural diversity, stifles social control, and diminishes cultural identities and distinctions thereby leading to forced acculturation. Besides creating a moral lacuna by its introduction of foreign ideologies into indigenous societies, globalization (or more particularly, cultural globalization) seems to have left Africans confused and without a defined ideology of life and development. Consequently, the worrisome impression created is that globalization is at best, Eurocentric agenda. Informed by these inequalities as witnessed by indigenous societies, this paper, which limitedly focuses on the harm of globalization on indigenous cultures (using the African-Igbo as a case study) suggests an adjusted relativist global culture to be called “the cultural pluralism approachâ€. This consciousness-raising process is advanced to check the pitfalls of a context-free global culture, which destroys indigenous cultures. The analytical method is adopted for this research.
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Johnson, Sylvester A. "Colonialism, Biblical World-Making, and Temporalities in Olaudah Equiano's Interesting Narrative." Church History 77, no. 4 (December 2008): 1003–24. http://dx.doi.org/10.1017/s0009640708001601.
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The autobiography of Olaudah Equiano (1745–1797) offers an unusual portrait of the dynamic relationship between scripture and colonialism. In 1789 Equiano, who also went by the name Gustavus Vassa, related his experience of slavery to support abolitionism in Britain in the form of a best-selling, two-volume autobiography titled The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, Written by Himself. Equiano's autobiography comprises a striking description of religion and culture among the Igbo of West Africa, the nation with which he identified by birth. According to Equiano, the Igbo were descended from ancient Jews, and their religion was a modern survival of ancient biblical religion. This claim, seemingly casual at first, is actually a complicated maneuver that reveals how deeply he had mined a trove of biblical commentary to shape his interesting narrative for a skeptical readership. The early modern genre of biblical commentary, which was deeply influenced by the exigencies of European colonialism, constitutes in its own right an authoritative literature that proved quite useful for Equiano.
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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.
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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.
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Ugochukwu, Françoise. "L'organisation et la gestion de l'espace dans la langue et la culture igbo du Nigeria." Journal des Africanistes, no. 79-1 (December 1, 2009): 45–70. http://dx.doi.org/10.4000/africanistes.2385.
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Nduka, Udeagha, and Nwamah Grace Ozioma. "Chinua Achebe’s Things Fall Apart and the Role of Women in Igbo Traditional Religious Culture." Open Journal of Social Sciences 07, no. 12 (2019): 272–89. http://dx.doi.org/10.4236/jss.2019.712020.
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Ogugua, Paul Ikechukwu. "Character and Culture: Towards a Man of Character—The Relevance of Traditional Igbo Family Values." Open Journal of Philosophy 03, no. 01 (2013): 86–92. http://dx.doi.org/10.4236/ojpp.2013.31a014.
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Kamalu, Ikenna. "The metaphorical naming of selected dreaded diseases and medical conditions in Igbo language and thought." Topics in Linguistics 21, no. 2 (December 1, 2020): 28–40. http://dx.doi.org/10.2478/topling-2020-0008.
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Abstract Conceptual Metaphor Theory (CMT), which forms the theoretical anchor of this study, expresses the role of language and cognition in construing and communicating human experiences. CMT posits that metaphor in discourse is shaped by the ideological orientation and cultural worldview of the speaker or group. Previous studies on Igbo language and culture have used insights from linguistics, anthropology, sociology, cultural studies, religious studies among others to show how the group expresses its social and cultural experiences, but none, to the best of the present researcher’s knowledge, has used the CMT approach to study the group’s construal of dreaded diseases and medical conditions in its environment. Working within the tenets of CMT therefore, this study shows how the group uses metaphors to express ideation and tenor in relation to some dreaded diseases and conditions. The study reveals that the Igbo use different conceptual metaphors such as container, journey, leaf, natural/physical force, heavy burden, etc. to frame their understanding of some dreaded diseases and conditions. The diseases and conditions are named/classified according to the narratives around them; the effects of the disease on the skin of the sufferer; the visual impression of the disease on the distant other; the effects of the disease on the mind/brain of the sufferer; the physical effects of the disease on the body of the sufferer; and the assumed causes/sources of the disease. Descriptive and analytical approaches are used in the discussion of primary data. The language the Igbo of Southeastern Nigeria use to express their understanding of their natural world and social relations is chiefly metaphorical, and the names they ascribe to diseases and medical conditions emanate from their understanding of their cultural and social orientations, bodily actions and experiences.