Relevant bibliographies by topics / Law, Yoruba (African people)

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

Academic literature on the topic 'Law, Yoruba (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Law, Yoruba (African people)"

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Ademola, Oyedokun-Alli, Wasiu. "A Jurilinguistic Analysis of Proverbs as a Concept of Justice Among the Yoruba." Journal of Language Teaching and Research 12, no. 5 (September 1, 2021): 829–36. http://dx.doi.org/10.17507/jltr.1205.23.

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Polemical surveys of the rich cultural heritage of the peoples of Africa, especially before their contact, and eventual subjugation to the western imperialists have continued to reverberate across Africa and beyond. The surveys bemoan the abysmal disconnect between the African societies and their indigenous socio-cultural and institutional values. It has been pointed out, more than three decades ago, by Nkosi (1981) that indigenous languages formed part of a living organism forever changing to accommodate concepts and ideas which, over time, became the common heritage of all those who speak the same language. This paper examines the jurisprudential concept of justice among the Yoruba of South West Nigeria, with examples drawn from Yoruba proverbs. What linguistic instruments were available to canonize the justice systems and how were they deployed? The plethora of examples, it is found, have become etched on people’s consciousness and sensibilities, such that they become canonized into unwritten laws in many of the societies. In strict consideration of jurisprudence as the science of law, the study investigates how Yoruba proverbs constitute a corpus of linguistic materials used in informal administration of law among the Yoruba. Although lacking established benchmarks, many of the proverbs have become the codes in the process of administration of justice, which in many cases is conciliatory and not adversarial. In effect, therefore, the study is a contribution to the growing research on African linguistics and jurisprudential analysis. This viewpoint is ensconced in a metaproverb: “a re ma ja kan o si”. (Disagreements are inevitable amongst folks).
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Aju, Oluseyi, and Eshani Beddewela. "Afrocentric Attitudinal Reciprocity and Social Expectations of Employees: The Role of Employee-Centred CSR in Africa." Journal of Business Ethics 161, no. 4 (November 14, 2019): 763–81. http://dx.doi.org/10.1007/s10551-019-04346-x.

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AbstractIn view of the limited consideration for Afrocentric perspectives in organisational ethics literature, we examine Employee-Centred Corporate Social Responsibility (EC-CSR) from the perspective of Afrocentric employees’ social expectations. We posit that Afrocentric employees’ social expectations and the organisational practices for addressing these expectations differ from conventional conceptualisation. By focusing specifically upon the psychological attributes evolving from the fulfilment of employees’ social expectations, we argue that Afrocentric socio-cultural factors could influence perceived organisational support and perceived employee cynicism. We further draw upon social exchange theory to explore rational reciprocity (i.e. attitude and behaviour) evolving from the fulfilment and breach of employees’ social expectations at work. Contrary to the rational norm of reciprocity, we identify a reciprocity norm within which the breach of employees’ social expectations could in fact engender positive reciprocity rooted in esan reciprocity ideology—an ideology that emerged from the ethical tradition of the Yoruba people from Nigeria, West Africa. Overall, our paper elucidates the implications of Afrocentric peculiarities for employees’ social exchange within the African workplace, thus extending the present understanding in this regard.
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Abduh, Rachmad, and Ida Hanifah. "Certainty of Jurisdiction Law in Civil Law System." Randwick International of Social Science Journal 1, no. 2 (August 1, 2020): 120–25. http://dx.doi.org/10.47175/rissj.v1i2.52.

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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
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Hendrie, Hugh C., Olusegun Baiyewu, Denise Eldemire, and Carol Prince. "Caribbean, Native American, and Yoruba." International Psychogeriatrics 8, S3 (May 1997): 483–86. http://dx.doi.org/10.1017/s1041610297003906.

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Studying behavioral disturbances of dementia across cultures allows us to identify commonalities and differences that may be useful in determining the best approach to managing these problems. However, what we tend to find in cross-cultural studies is that the best approach may not be the same approach, given the different prevalence of and levels of tolerance for various behavioral problems. These differences are apparent in the authors' studies of four populations—Jamaicans in Kingston; Cree in Northern Manitoba, Canada; Yoruba in Ibadan, Nigeria; and African Americans in the United States. The Jamaicans in this study live in a poor suburb of Kingston, the Cree live in two fairly small, isolated communities in Northern Manitoba, and the Yoruba live in Ibadan, a city of more than 1 million people. The Yoruba community the authors are studying, although concentrated in the city center, functions much like a village. The African-American population resides in Indianapolis, Indiana, a moderately sized city of approximately 1 million people.
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LOVEJOY, PAUL E. "The Frontier States of Western Yorubaland, 1600–1889. By BIODUN ADEDIRAN. Ibadan: Institut Français de Recherche en Afrique, 1994. Pp. x + 248. No price given (ISBN 978-2015-25-3)." Journal of African History 38, no. 1 (March 1997): 123–77. http://dx.doi.org/10.1017/s002185379648690x.

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The identification of the various sub-groups of the Yoruba offers a challenge to historians, particularly since large numbers of Yoruba-speaking people were deported into the African diaspora. In this contribution to Yoruba historiography, Adediran analyses the history of the western Yoruba sub-groups, especially those resident in République du Benin and also in Togo. This study expands upon Adediran's Ph.D. thesis (Awolowo University, 1980) and is based on oral traditions and archival materials, as well as an excellent grasp of the published literature.
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Olatunji, Ezekiel Kolawole, John B. Oladosu, Odetunji A. Odejobi, and Stephen O. Olabiyisi. "Design and implementation of an African native language-based programming language." International Journal of Advances in Applied Sciences 10, no. 2 (June 1, 2021): 171. http://dx.doi.org/10.11591/ijaas.v10.i2.pp171-177.

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<p>Most of the existing high level programming languages havehitherto borrowed their lexical items from human languages including European and Asian languages. However, there is paucity of research information on programming languages developed with the lexicons of an African indigenous language. This research explored the design and implementation of an African indigenous language-based programming language using Yoruba as case study. Yoruba is the first language of over 30 million people in the south-west of Nigeria, Africa; and is spoken by over one hundred million people world-wide. It is hoped, as established by research studies, that making computer programming possible in one’s mother tongue will enhance computer-based problem-solving processes by indigenous learners and teachers. The alphabets and reserved words of the programming language were respectively formed from the basic Yoruba alphabets and standard Yoruba words. The lexical items and syntactic structures of the programming language were designed with appropriate regular expressions and context-free grammars, using Backus-Naur Form (BNF) notations. A prototype implementation of the programming language was carried out as a source-to-source, 5-pass compiler. QBasic within QB64 IDE was the implementation language. The results from implementation showed functional correctness and effectiveness of the developed programming language. Thus lexical items of a programming language need not be borrowed exclusively from European and Asian languages, they can and should be borrowed from most African native languages. Furthermore, the developed native language programming language can be used to introduce computer programming to indigenous pupils of primary and junior secondary schools.</p>
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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (June 2008): 17–30. http://dx.doi.org/10.1177/1740355308091383.

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ABSTRACTAfrica played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A contextualized curriculum thus includes key courses such as biblical studies and systematic theology. It also includes contextual subjects such as African traditional religions and Islam and Christianity. The Church of Nigeria has thus undertaken a thorough review of the curriculum to adequately represent this kind of contextualized theology.
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Òkéwándé, Olúwọlé Tẹ́wọ́gboyè, and Adéfúnkẹ Kẹhìndé Adébáyọ. "Investigating African Belief in the Concept of Reincarnation: The case of Ifá and Ayò Ọlọ́pọ́n. Symbolism among the Yoruba of Southwestern Nigeria." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 2 (2021): 267–81. http://dx.doi.org/10.21638/spbu13.2021.209.

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The concept of reincarnation, a situation where a dead person comes back to life, is as old as human beings. However, there is divergence in the belief among various religions. African religion such as Ifá uses symbols to validate the belief in reincarnation. Ifá is the foundation of the culture of the Yoruba people. The present study aims to define the concept of reincarnation in Ifá and in ayò ọlọ́pọ́n to substantiate African beliefs in the concept of reincarnation. No known work either relates Ifá with the concept of reincarnation or connects ayò ọlọ́pọ́n with Ifá to solve a cultural problem. The present study fills this gap. Symbolism, a mode in semiotics where an object signifies or represents something or somebody, is adopted for the analysis of the study since symbolism is fundamental to Ifá. The visitation of Odù in Ifá is related to the ayò game, linking the symbolism in both Ifá and ayò ọlọ́pọ́n to the realization or application of the concept of reincarnation in human life, especially among Africans and the Yoruba people. It is determined that there is synergy between Ifá and ayò ọlọ́pọ́n, and reincarnation. The study concludes that reincarnation is an encapsulated concept illustrated by Ifá and ayò ọlọ́pọ́n- the religious and social life of the Yoruba people. African cultural symbols are tangible means of cultural heritage that solve contemporary and controversial human issues such as the African belief in reincarnation.
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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (August 1, 2012): 5–12. http://dx.doi.org/10.1525/nr.2012.16.1.5.

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This print symposium of Nova Religio is devoted to African religions and arts in the Americas, focusing specifically on devotional arts inspired by the Yoruba people of West Africa. The authors presented here privilege an emic approach to the study of art and religion, basing their work on extensive interviews with artists, religious practitioners, and consumers. These articles contribute an understanding of devotional arts that shows Africa, or the idea of Africa, remains a powerful political and aesthetic force in the religious imagination of the Americas.
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Ojo, Olatunji. "Beyond Diversity: Women, Scarification, and Yoruba Identity." History in Africa 35 (January 2008): 347–74. http://dx.doi.org/10.1353/hia.0.0015.

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On 18 March 1898 Okolu, an Ijesa man, accused Otunba of Italemo ward, Ondo of seizing and enslaving his sister Osun and his niece. Both mother and daughter, enslaved by the Ikale in 1894, had fled from their master in 1895, but as they headed toward Ilesa, the accused seized them. Osun claimed the accused forced her to become his wife, “hoe a farm,” and marked her daughter's face with one deep, bold line on each cheek. Otunba denied the slavery charge, claiming he only “rescued [Osun] from Soba who was taking her away [and] took her for wife.” Itoyimaki, a defense witness, supported the claim that Osun was not Otunba's slave. In his decision, Albert Erharhdt, the presiding British Commissioner, freed the captives and ordered the accused to pay a fine of two pounds. In addition to integrating Osun through marriage, the mark conferred on her daughter a standard feature of Ondo identity. Although this case came up late in the nineteenth century, it represents a trend in precolonial Yorubaland whereby marriages and esthetics served the purpose of ethnic incorporation.Studies on the roots of African ethnic identity consciousness have concentrated mostly on the activities of outsiders, usually Euro-American Christian missions, repatriated ex-slaves, and Muslims, whose ideas of nations as geocultural entities were applied to various African groups during the era of the slave trade and, more intensely, under colonialism. For instance, prior to the late nineteenth century, the people now called Yoruba were divided into multiple opposing ethnicities. Ethnic wars displaced millions of people, including about a million Yoruba-speakers deported as slaves to the Americas, Sierra Leone, and the central Sudan, mostly between the sixteenth and nineteenth centuries.
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Dissertations / Theses on the topic "Law, Yoruba (African people)"

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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Famule, Olawole Francis. "Art and spirituality : the Ijumu northeastern-Yoruba egúngún /." Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1372%5F1%5Fm.pdf&type=application/pdf.

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Redd, David Allen. "Yoruba migrants : a study of rural-urban linkages and community development." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ50561.pdf.

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Harper, James B. "Bone artifacts at Mont Repose possible motivationos for production and trade /." Click here to access thesis, 2009. http://www.georgiasouthern.edu/etd/archive/fall2008/james_b_harper/harper_james_b_200901_mass.pdf.

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Thesis (M.A.)--Georgia Southern University, 2009.
"A thesis submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts." Directed by Sue Mullins Moore. ETD. Includes bibliographical references (p. 85-88)
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Gondiwe, Sokolani Bongororo John. "The legal protection of people with disabilities in South African Labour Law." Thesis, University of Limopopo (Turfloop Campus), 2010. http://hdl.handle.net/10386/511.

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Asonibare, Stephen. "Using extended family dynamics to grow the Nigerian church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Olojede, Funlola O. "The exodus and identity formation in view of the origin and migration narratives of the Yoruba." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/2588.

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Thesis (MTh (Old and New Testament))--Stellenbosch University, 2008.
This study examines the exodus event and its impact on identity formation in the light of the origin and migration narratives of the Yoruba people. On the one hand, it is observed that migration is not only an ancient but a universal phenomenon. Its rootedness in Africa and its profound influence on identity formation are therefore brought to the fore by comparing the origin and migration narratives of the Yoruba with those of the Tiv and the amaZulu. The findings show that certain elements of the origin and migration narratives such as a common ancestor, a common ancestral home, a common belief in Supreme Deity etc., provide a basis for identity formation and recognition among these Africans, in particular, the Yoruba. On the other hand, the study focuses on the Sea event in Exodus 14-15:18 which is composed of both a narrative and a poetic rendition of the sea-crossing by the children of Israel. In the Sea event, Israel acknowledged in story and song that it was Yahweh who as a warrior, delivered its people from the hand of Pharaoh and took them safely to the other side of the Sea. This research shows that a literary consideration of the text and especially of the interplay between prose and poetry points to Yahweh as the main character in the Sea event. Consequently, Israel’s identity is defined in Yahweh whose own identity as warrior and deliverer brought Israel victory over the Egyptians and paved the way for a new nation in a new land. In this sense, Israel’s identity is assumed to be a theological one. It is argued that the Yoruba origin and migration narratives help to bring to light the memories of exodus and Israel’s recollection of Yahweh as the root of its identity. The narratives help to appreciate more clearly Yahweh’s role in the midst of his people and the his centrality to Israel’s self-understanding even as they show that these can provide valuable resources in today’s world where migration and the struggle for identity are features that are not likely to fade away. Besides, the juxtaposition of cosmogonic myths and migration theories in attesting to the elements of Yoruba identity formation, have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also foregrounds the role of Yahweh in the Sea event. In addition, the study suggests that the interaction between prose and poetry in the Sea event is an instance of a separate genre which further research may confirm in Yoruba, especially in folk-tales and in oríkì-oríle (praise names/epithet).
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Khewu-Mokati, N. P. D. "The use of animals by African people (Blacks) : an ethical perspective." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52584.

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Thesis (MPhil)-- Stellenbosch University, 2001.
ENGLISH ABSTRACT: This ethical case study of public slaughter has indicated that there is an urgent need to address the issue of public slaughter, because it has resulted in animosity and polarisation between black and white people living in the Goldfields. Black people feel that their rights are violated, and they are not protected by the government because they encounter problems when practising their rituals. White people feel that the government is not protecting them from the health hazards caused by black people. The ultimate aim of the study is to contribute to and amplify the existing body of knowledge with regard to the extent of the problem experienced by people in the Goldfields, its impact in their every day lives and to propose guidelines that will help when regulations governing environmental issues are drawn. In order to accomplish these aims the following objectives should be realised by this study: • South Africa is a multi-racial country so a uniting policy is needed. • Each culture is unique and it has a special value, so no culture must be marginalised. • The old policy needs to be revised and amendments made. • Identify the actual causes of these problems. Are they racist driven or are they driven by genuine health concerns? This ethical study also indicates that the following are central values that should inform decision-making: • Health. • Respect and tolerance. • Communication. • Participation. Transparency. • Commitment. Based on the findings from the research conducted it is clear that both clashing parties (black and white people) need to live in peace at the ultimate end although their description of peaceful life differs, so the following recommendations are made as to how to address and alleviate problems caused by public slaughter. • A formal meeting must be convened to discuss this critical issue. • Drafted proposals must be produced. • The proposals must be debated. • The proposal must be adopted. • The existing bylaws must be changed.
AFRIKAANSE OPSOMMING: In hierdie gevallestudie in etiek oor slagtery in die openbaar is bevind dat daar 'n dringende behoefte bestaan om die probleem van slagtery in die openbaar aan te spreek, veralomdat dit in die verlede reeds tot spanning en polarisasie tussen swart en wit groepe in die Goudveld aanleiding gegee het. Swartmense voel dat hulle regte aangetas word en dat hulle nie genoegsaam deur die owerheid beskerm word om hulle rituele uit te voer nie. Witmense voel weer dat die owerheid hulle nie beskerm teen gesondheidsgevare wat geskep word deur swartmense nie. Die uiteindelike doel van hierdie ondersoek is om 'n bydrae te lewer tot die uitbouing van bestaande kennis oor die omvang van die probleem wat mense in die Goudveld ondervind met slagtery in die openbaar, wat die impak daarvan is op die alledaagse lewens van mense, en om voorstelle aan die hand te doen wat gebruik kan word wanneer regulasies opgestel word oor omgewingskwessies soos hierdie. Om hierdie oogmerke te bereik sal die volgende punte in hierdie studie aandag ontvang: • Suid-Afrika is 'n veelrassige land, so 'n beleid word benodig wat mense verenig. • Elke kultuur is uniek en het 'n besondere waarde, dus geen kultuur mag gemarginaliseer word nie. • Die bestaande beleid moet hersien en aangepas word. • Die werklike oorsake van die probleme moet geïdentifiseer word. Is hulle rassisties van aard, of gebaseer op werklike gesondheidsoorweginge ? In hierdie etiese studie is ook vasgestel dat die volgende kern-waardes die proses van besluitneming behoort te beïnvloed: • Gesondheid. • Respek en verdraagsaamheid. • Kommunikasie. • Deelname. • Deursigtigheid. • Verbintenis ("commitment"). Vanuit die bevindinge van die navorsing is dit duidelik dat albei die botsende partye (swart- en witmense) uiteindelik in vrede met mekaar moet saamleef, alhoewel hulle omskrywings van 'n vreedsame lewe verskil van mekaar. Gevolglik is die volgende aanbevelings gemaak om die probleem van slagtery in die openbaar aan te spreek: • 'n Formele byeenkoms moet saamgeroep word om die kritiese probleem te bespreek. • Skriftelike voorstelle moet vir so 'n byeenkoms opgestel word. • Die voorstelle moet bespreek word. • 'n Voorstel moet aanvaar word. • Die bestaande regulasies moet verander word.
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Osei, Francis K. "Marriage preparation the role of the family among the Akans of Ghana and the ecclesial community of canon 1063 of the Revised code of canon law /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Goodwin, David Pell, and n/a. "Belonging knows no boundaries : persisting land tenure custom for Shona, Ndebele and Ngai Tahu." University of Otago. Department of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080807.151921.

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Aspects of customary land tenure may survive even where formal rules in a society supersede custom. This thesis is about persisting custom for Maori Freehold land (MFL) in New Zealand, and the Communal Areas (CAs) of Zimbabwe. Three questions are addressed: what unwritten land tenure custom still persists for Ngai Tahu, Shona and Ndebele, what key historical processes and events in New Zealand and Zimbabwe shaped the relationship between people and land into the form it displays today, and how do we explain differences between surviving customary tenure practices in the two countries? The research was based on in-depth interviews. A key difference between the two countries was found to lie in the type and degree of security available over the years to Maori and Shona/Ndebele. Roots of security were found in the substance of the founding treaties and concessions, and thereafter in a variety of other factors including the help (or lack of it) offered by the law in redressing grievances, the level of intermarriage between settler and autochthon, the differing security of land rights offered in urban centres in the respective countries, demographic factors and the availability of state benefits. This research finds that greater security was offered to Maori than to Shona and Ndebele, and that this has reduced the centrality of customary practices with regard to land. The research found that, in Zimbabwe, tenure security in the CAs is still underwritten by communities and that significant investment is still made in both living and dead members of those communities. Another finding is that land custom has adapted dynamically to meet new challenges, such as urban land and CA land sales. In New Zealand, investment in groups that jointly hold rights in MFL has, to some extent been eclipsed by the payment of rates and the availability of services (e.g. state-maintained boundary records and law enforcement mechanisms) and of benefits (e.g. superannuation, disability and unemployment). Land and community are not as closely linked to survival as they were in the past and, for many, they have come to hold largely symbolic value and less practical significance. Overall, it is the pursuit of security and �belonging� that have been the greatest influences on customary land tenure practices in the long term.
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Books on the topic "Law, Yoruba (African people)"

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Yoruba legal culture. Ibadan: FOP Press, 2002.

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Ajisafe, A. K. The laws and customs of the Yoruba people. London: Trubner & Co, 2003.

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Ajisafe, Ajayi Kolawole. The laws and customs of the Yoruba people. London: Routledge, 1997.

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Olusanya, P. Olufemi. Some traditional methods of theft detection among the Yoruba: A sociological analysis. Lagos: Kristal Publications, 1989.

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Olaoba, O. B. The significance of cross-examination in Yoruba traditional jurisprudence. Ibadan: John Archers, 2000.

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Sourcing data for the reconstruction of Yoruba legal tradition. Ibadan: Canaan Pub. Co., 2001.

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Taiwo, Masud A. Marriage under the sharia and Yoruba custom. Abeokuta, Nigeria: Imam & Co-ordinator Najomo Islamic Da'wah Centre (Kugba, Abeokuta), 2001.

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Taiwo, Masud A. Marriage under the sharia and Yoruba custom. Abeokuta, Nigeria: Imam & Co-ordinator Najomo Islamic Da'wah Centre (Kugba, Abeokuta), 2001.

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Oyewo, A. Toriola. A survey of African law and custom: With particular reference to the Yoruba speaking peoples of South-Western Nigeria. Ibadan, Nigeria: Jator Pub. Co., 1999.

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Mraja, Mohamed Suleiman. Iimpacts on marriage and divorce among the Digo of Southern Kenya. Würzburg [Germany]: Ergon, 2007.

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Book chapters on the topic "Law, Yoruba (African people)"

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Orie, Erimma Gloria. "Climate Change Adaptation Mechanism for Sustainable Development Goal 1 in Nigeria: Legal Imperative." In African Handbook of Climate Change Adaptation, 1–21. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42091-8_81-1.

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AbstractDespite international efforts on poverty reduction in the last decade, poverty is rampant in many countries including Nigeria. Poverty remains a principal challenge for development in twenty-first century and a threat to achievement of Sustainable Development Goal (SDG) 1, which is a global attempt, among others, to end poverty by 2030. Meanwhile, 13 out of the 15 countries where extreme poverty is rising are in Africa. According to the World Poverty Clock, Nigeria, by 2018, had the largest extreme poverty population of 86.9 million, thus making the people vulnerable to malnutrition, armed conflict, migration, and other socioeconomic and environmental shocks. Whereas these impacts are exacerbated by climate change (CC), unfortunately, Nigeria’s adaptation efforts are inadequate due to certain impediments. The chapter finds that Nigeria lacks the CC law to properly regulate institutional and policy interventions to impacts of CC. It argues that although adaptation as opposed to mitigation is interim, yet integrating adaptation measures into Sustainable Development (SD) framework and poverty reduction strategies is a potent means of addressing CC impacts on the poor and achieve SDG1 target. The chapter therefore recommends the establishment of CC law in Nigeria that incorporates adaptation measures in poverty reduction strategies and mainstreaming of CC issues.
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Orie, Erimma Gloria. "Climate Change Adaptation Mechanism for Sustainable Development Goal 1 in Nigeria: Legal Imperative." In African Handbook of Climate Change Adaptation, 1897–917. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_81.

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AbstractDespite international efforts on poverty reduction in the last decade, poverty is rampant in many countries including Nigeria. Poverty remains a principal challenge for development in twenty-first century and a threat to achievement of Sustainable Development Goal (SDG) 1, which is a global attempt, among others, to end poverty by 2030. Meanwhile, 13 out of the 15 countries where extreme poverty is rising are in Africa. According to the World Poverty Clock, Nigeria, by 2018, had the largest extreme poverty population of 86.9 million, thus making the people vulnerable to malnutrition, armed conflict, migration, and other socioeconomic and environmental shocks. Whereas these impacts are exacerbated by climate change (CC), unfortunately, Nigeria’s adaptation efforts are inadequate due to certain impediments. The chapter finds that Nigeria lacks the CC law to properly regulate institutional and policy interventions to impacts of CC. It argues that although adaptation as opposed to mitigation is interim, yet integrating adaptation measures into Sustainable Development (SD) framework and poverty reduction strategies is a potent means of addressing CC impacts on the poor and achieve SDG1 target. The chapter therefore recommends the establishment of CC law in Nigeria that incorporates adaptation measures in poverty reduction strategies and mainstreaming of CC issues.
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"Okun Radio Online as an impetus for maintaining the dialects and cultural heritage of Okun-Yoruba people." In African Language Digital Media and Communication, edited by Josephine Olufunmilayo Alexander, 46–78. New York: Routledge, 2018. | Series: Routledge contemporary Africa series: Routledge, 2018. http://dx.doi.org/10.4324/9781351120425-4.

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Adejumo-Ayibiowu, Oluwakemi Damola. "Democracy, Decentralization, and Rural Development in Africa." In African Perspectives on Reshaping Rural Development, 19–46. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2306-3.ch002.

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Following the disappointing outcomes of the implementation of Western liberal democracy and decentralization, some observers have argued that the reason for these failures was because African countries have not yet developed the necessary culture for a successful democracy and democratic institutions. But are democracy and decentralization strange to Africa? The purpose of this chapter is to show that democracy and decentralization are not alien to Africa. Using the Yoruba culture of West Africa as a case study, and Afrocentricity as the theoretical framework, the chapter brings to the fore the principles of African cultural democracy that guarantee responsiveness and representativeness as well as ensure welfare improvement among these indigenous people. Suggestions are made on how these cultural democratic principles can be incorporated into formal governance to achieve more responsive governments in Africa.
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Olawuyi, Damilola S. "Energy Poverty in the Middle East and North African (MENA) Region." In Energy Justice and Energy Law, 254–70. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198860754.003.0015.

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The Middle East and North Africa (MENA) region provides a classic illustration of how energy injustice cannot be separated from other social ills, such as conflicts, political instability, social exclusions, and extreme vulnerability to climate change. The MENA region is home to some of the world’s highest exporters of oil and natural gas. However, despite its vast oil and gas reserves, it is also home to a significant portion of the world’s energy-poorest people. About 65 million of 214.8 million living in the region have no access to electricity, while an additional 60 million suffer from prolonged power outages and undersupply. This chapter examines the divergent dimensions of energy poverty in the MENA region. It discusses law and governance innovations for promoting the availability, affordability, and accessibility of sustainable energy, especially electricity and modern fuels, across the region.
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Cohn, Samuel. "Ethnic Violence." In All Societies Die, 124–27. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755903.003.0036.

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This chapter discusses the economic basis of ethnic hatred and violence. Different nations and different historical periods have different economic issues at stake, and the form of ethnic conflicts is very local specific. Some of the most common forms include hostility to a middle-class minority in a peripheral agrarian nation, which sociologists call a middleman minority; cheap labor minorities in industrial societies, which refers to the African American situation in the present-day United States; and anti-immigration hostilities in industrial societies. Another form is conflict over the control of a corrupt state. Hausa–Yoruba–Ibo conflicts in Nigeria were almost certainly centered on control of the state and control of the petroleum revenues pertaining to the Nigerian state. Finally, there is justification for land seizure. One of the most long-term and enduring conflicts has been between peoples of European extraction and indigenous people in the rest of the world. Nearly all of those conflicts were about land use.
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Lindsay, Lisa A. "Afterlives." In Atlantic Bonds: A Nineteenth-Century Odyssey from America to Africa. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631127.003.0008.

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More than a century after Church Vaughan died in 1893, his descendants in Nigeria and those of his siblings in America kept alive a particular family story. Vaughans remembered Church’s father Scipio as a Yoruba man brought to Charleston as a slave. Decades later in Yorubaland, according to their accounts, Church Vaughan met people bearing his father’s “country marks,” who embraced him as a long-lost relative. Written evidence, however, indicates that Scipio Vaughan was born in Virginia. Where, then, did this story come from? What did it mean to Vaughan descendants as they remembered and retold it? And what meaning can readers take from the “real” story today? This chapter considers these questions. It traces the “country marks” story to encounters between Vaughan’s daughter and American cousins she visited in the 1920s, an era of fascination with Africa as well as violent attacks on African Americans. It argues that although the country marks story gives Vaughan African roots, it was his un-rootedness—his mobility—that brought about the prosperity he was able to bequeath to his descendants. Church Vaughan’s life shows how a vision that transcends national borders and fixed identities can be a resource in a harsh, unfair world.
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Smith, Rhona K. M. "1. Introduction." In International Human Rights Law. Oxford University Press, 2017. http://dx.doi.org/10.1093/he/9780198805212.003.0001.

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This introductory chapter introduces the theme of this book, which is modern international human rights law. The book traces the unprecedented expansion in the internationally recognized rights of all people with acceptance of a human rights dimension to the quest for international peace and security following the formation of the United Nations in 1945. It examines the International Bill of Rights and the regional protection of human rights, and describes several human rights organizations including the Organization of American States and the African Union. The book discusses different types of rights, including the right to life, the right of liberty to persons, and the right to work, and also evaluates the monitoring, implementation, and enforcement of human rights laws.
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Hill, Shirley A. "Sickness in slavery and freedom." In Inequality and African-American Health. Policy Press, 2016. http://dx.doi.org/10.1332/policypress/9781447322818.003.0003.

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The health deficit of African Americans is explored in a historical context, starting with the abuse, poor treatment, and sub-standard medical care Blacks received during and after slavery. Segregation was the law of the land until the 1960s, and African Americans not only received marginal health care but faced significant barriers in access to medical schools. This chapter looks at the battle to end segregated medicine and the gradual acceptance of black people in medical schools and as members of the American Medical Association.
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CAHEN, MICHEL. "Indigenato Before Race? Some Proposals on Portuguese Forced Labour Law in Mozambique and the African Empire (1926–62)." In Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0009.

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Was blackness the key factor for labelling native people as ‘non-civilised’ and thus to be pushed into forced labour in Portuguese Africa? Without denying the importance of blackness as a stigmatising tool, this chapter argues, through a careful analysis of colonial law and practice, that the production of ‘nativeness’ was related to clear consciousness of Africans living outside the capitalist economy and social sphere. This helps us to understand that emerging forced labour represented not a smooth transition from slavery, but a rupture between two colonial ages and modes of production. Therefore, if colonial racism obviously used skin colour to construct a social bar, above all it used the definition of otherness as external to the capitalist sphere. Petty whites and natives could live side by side in suburban neighbourhoods, but in two impermeable spheres. Racism was pervasively present, but it was more social than racial.
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Reports on the topic "Law, Yoruba (African people)"

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Child marriage briefing: Zambia. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1005.

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This brief provides an overview of child marriage as well as the particulars of child marriage in Zambia. This landlocked southern African nation is home to 10.9 million people, with 47 percent of its population under age 15. Zambia is one of the poorest countries in the world; nearly two out of three Zambians live on less than US$1 a day. The country’s economic growth was hindered by declining copper prices and a prolonged drought in the 1980s and 1990s. More recently, the AIDS epidemic has taken a devastating toll: 920,000 adults and children are living with HIV/AIDS, and 630,000 children have been orphaned because of the disease. Child marriage is widespread in Zambia, even though the legal age of marriage is 21 for both males and females. Customary law and practice discriminate against girls and women with respect to inheritance, property, and divorce rights. Domestic violence is a serious problem, with over half of married girls reporting ever experiencing physical violence and more than a third reporting abuse in the past year. Included in this brief are recommendations to promote later, chosen, and legal marriage.
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