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Journal articles on the topic 'Nigerian Diaspora'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Wapmuk, Sharkdam. "The Nigerian Diaspora’s Contributions to the Development of Higher Education." International Journal of African Higher Education 8, no. 2 (2021): 85–102. http://dx.doi.org/10.6017/ijahe.v8i2.13479.

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While engagement with the Nigerian diaspora has focused on attractinginvestment and remittances, recently, attention has also shifted to its contributionto the development of higher education. The descriptive andqualitative study on which this article is based drew on secondary datathat was analysed through content analysis. The findings revealed that acombination of factors motivated Nigerians, including intellectuals, toemigrate, particularly in the 1980s and 1990s. This compounded existingproblems in Nigeria’s higher education sector. Since 1999, successive governmentshave engaged the diasp

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2

Coker, Mobolu. "Memory in Diaspora." in:cite journal 2 (June 26, 2019): 25–28. http://dx.doi.org/10.33137/incite.2.32825.

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The pieces that follow are my interpretation of the voices of two women (one fictional, one real) of Caribbean descent who, in response to certain traumatic incidents, are forced to confront their understandings of home. I chose to write from the perspective of these particular characters because their experiences mirror some of my own. My parents’ ethnic background (and my birthplace) is Nigeria. I came to Canada the year I turned seven, almost 15 years ago. While I have lived in Canada for most of my life, I still grapple with whether or not I consider it home. For the most part, this uncert

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3

Sam, Monibo A. "Maintaining Links with the Homeland through Marriage and Naming." African Diaspora 10, no. 1-2 (2018): 72–91. http://dx.doi.org/10.1163/18725465-01001005.

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Abstract The more contemporary wave of diaspora Africans constantly call upon a wide array of elements of their native cultures as they negotiate life in their host societies, signifying their continuing linkage to their homelands. This article examines marriage among Nigerian immigrants in the US for patterns expressing their continuing connectedness to their native cultures. I argue that marrying fellow Nigerians allows them to create a space where their native cultures become part of their daily lives. Legitimizing their marriages using Nigerian institutions, to an extent which is not requi

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4

Emelonye, Obi, and Françoise Ugochukwu. "Exploring the diasporan dimension of Nollywood – a conversation with Obi Emelonye." Issue 1 1, no. 1 (2018): 41–51. http://dx.doi.org/10.31920/2516-2713/2018/v1n1a3.

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Obi Emelonye, born on March 24, 1967 in Port-Harcourt (Nigeria), settled in London in the 1990s. A prolific film producer and director with a passion for excellence, he has greatly contributed to the professionalization of the Nigerian cinema in diaspora. A graduate of Theatre Arts from the University of Nigeria, Nsukka, with a Law degree from the British University of Wolverhampton, he turned to film production and direction after a short spell as a lawyer. He has since secured international distribution for most of his films, which treat a variety of contemporary subjects, and is now recogni

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5

Coleman, Simon, and Katrin Maier. "In, Of, and Beyond Diaspora? Mapping, Migration, and the Production of Space among Nigerian Pentecostals." Diaspora 19, no. 1 (2016): 9–31. http://dx.doi.org/10.3138/diaspora.19.1.02.

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6

Gobo, Prisca A. "Nollywood, Religion and Development in Nigeria." East African Journal of Interdisciplinary Studies 2, no. 1 (2020): 49–62. http://dx.doi.org/10.37284/eajis.2.1.177.

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The Nigerian film industry, popularly called Nollywood has been a source of pride since it officially took off in 1992 with the production of the first direct-to-video film, Living in Bondage. Religion, on the other hand, has become a topic of growing interest among scholars worldwide. However, in Nigeria, while Nollywood is peddling exaggerated stereotypes and one-sided accounts of its traditional religion and culture, thereby promoting the get rich quick life, many religious leaders intensify that same way of life by making the members believe that one can go to bed a pauper and wake up weal

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Murphy, Elena Rodríguez. "New Transatlantic African Writing: Translation, Transculturation and Diasporic Images in Chimamanda Ngozi Adichie’s The Thing Around Your Neck and Americanah." Prague Journal of English Studies 6, no. 1 (2017): 93–104. http://dx.doi.org/10.1515/pjes-2017-0006.

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Abstract Described as one of the leading voices of her generation, Nigerian writer Chimamanda Ngozi Adichie has become one of the many African authors who through their narratives have succeeded in challenging the literary canon both in Europe and North America while redefining African literature from the diaspora. Her specific use of the English language as well as transcultural writing strategies allow Adichie to skilfully represent what it means to live as a “translated being”. In her collection of short stories, The Thing Around Your Neck (2009), and her latest novel, Americanah (2013), wh

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Ojo, Sanya. "Interrogating returnee entrepreneurship in the Nigerian context." Journal of Enterprising Communities: People and Places in the Global Economy 11, no. 5 (2017): 590–608. http://dx.doi.org/10.1108/jec-07-2016-0025.

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Purpose This study aims to intend to appraise the characteristics of returnee entrepreneurship and its contributions to development in form of transfer of knowledge and skills in the Nigerian context. Design/methodology/approach A case study approach complemented with situational observations was used. The lived experiences of two returnees were interrogated in semi-structured interviews for an in-depth analysis. Findings Findings illustrate the dilemmas and challenges returnee entrepreneurs from the developed host countries confronted in their entrepreneurial endeavors in the homeland. Origin

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9

Adogame, Afe. "Up, Up Jesus! Down, Down Satan! African Religiosity in the former Soviet Bloc — the Embassy of the Blessed Kingdom of God for All Nations." Exchange 37, no. 3 (2008): 310–36. http://dx.doi.org/10.1163/157254308x312009.

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AbstractAfrican religions are increasingly engaging the diaspora as new abodes and promising 'mission fields' particularly in the last decades. At least two genres of Christian movements can be clearly mapped: those existing as branches of mother churches headquartered in Africa; and those founded by new African immigrants with headquarters in diaspora, from where they are expanding within and back to Africa and elsewhere. The paper deals with an example of the second category, the Embassy of the Blessed Kingdom of God for All Nations founded in Ukraine by Nigerian-born Sunday Adelaja. While v

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10

Arthur, Tori. "Nollywood Afrogeeks." International Journal of E-Politics 7, no. 3 (2016): 49–64. http://dx.doi.org/10.4018/ijep.2016070104.

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Viewing Nigerian film, known as Nollywood, in online platforms provides African immigrants living in the United States with digital spaces to engage with the African continent through films with relatable Pan-African themes. Nollywood on social media sites (YouTube and subscription services IrokoTV, Amazon, and Netflix) marks the Nigerian film industry as a transnational participatory movement that enables immigrants to use the technology at their disposal to watch and comment on films, connect with their cultural values, and become a part of a global digital community of dispersed Africans an

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LAMPERT, BEN. "Diaspora and development? Nigerian organizations in London and the transnational politics of belonging." Global Networks 9, no. 2 (2009): 162–84. http://dx.doi.org/10.1111/j.1471-0374.2009.00249.x.

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12

Lambert, Iain. "Chris Abani’s Graceland and Uzodinma Iweala’s Beasts of No Nation: Nonstandard English, intertextuality and Ken Saro-Wiwa’s Sozaboy." Language and Literature: International Journal of Stylistics 20, no. 4 (2011): 283–94. http://dx.doi.org/10.1177/0963947011398559.

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This article explores the use of nonstandard English forms and intertextuality in two recent works by Nigerian writers in English living abroad. To date, Chris Abani’s Graceland and Uzodinma Iweala’s Beasts of No Nation have attracted little critical commentary, far less any academic survey of their language, yet each book is in its own way representative of conflicting treatments of nonstandard varieties of Nigerian English by writers in the diaspora. Beasts of No Nation owes a considerable debt to the linguistic and stylistic experiments Ken Saro-Wiwa made in his novel Sozaboy and Iweala has

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13

Caron, Bernard. "Clefts in Naija, a Nigerian pidgincreole." Faits de Langues 52, no. 1 (2021): 159–82. http://dx.doi.org/10.1163/19589514-05201008.

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Abstract This paper is a corpus-based study of the various forms and uses of clefts in Naija, the largest West-African English lexifier pidgincreole, spoken in Nigeria and its diaspora as a second language by close to 100 million speakers. The data on which this paper is based is taken from the 500,000 word ANR-NaijaSynCor corpus, consisting of 300 samples of spontaneous speech, recorded in 2017 in 13 different locations in Nigeria, from 330 different speakers of both sexes, of various ages, education levels, and geographic origins. The quantitative data is taken from a sub-section of 9,621 se

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Lundberg, Anders Per. "When All Comes Crumbling Down: A Nigerian Pastor and his Congregation in the Diaspora." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 19, no. 1 (2020): 62–80. http://dx.doi.org/10.1558/pent.40301.

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15

Dekie, Afra, Philippe Meers, Roel Vande Winkel, Sofie Van Bauwel, and Kevin Smets. "Nollywood online: Between the individual consumption and communal reception of Nigerian films among African diaspora." Journal of African Media Studies 7, no. 3 (2015): 301–14. http://dx.doi.org/10.1386/jams.7.3.301_1.

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16

Fuller-Love, Nerys, and Mofoluke Akiode. "Transnational Entrepreneurs Dynamics in Entrepreneurial Ecosystems: A Critical Review." Journal of Entrepreneurship and Innovation in Emerging Economies 6, no. 1 (2020): 41–66. http://dx.doi.org/10.1177/2393957519881921.

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A major challenge which has hindered our understanding of entrepreneurial ecosystem is its lack of specification and conceptual limitations. The entrepreneurial ecosystem consists of complex components and actors. In addition, the concept has theoretical limitations because it is a multi-actor phenomenon with dynamic interactions. These complexities have limited our comprehension of the diverse nature of entrepreneurial ecosystems and their dynamics. Though the entrepreneurial concept recognises the role of the local entrepreneurial context, one critical aspect in broadening our knowledge is t

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17

Raji, Wumi. "Men at the Edge: Margins and Masculinities in Nigerian Migrant Fictions." Anglica Wratislaviensia 55 (October 18, 2017): 99–109. http://dx.doi.org/10.19195/0301-7966.55.7.

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Most African societies are constructed as patriarchal and consequently structured around a hegemonic conception of masculinity. The male gender stands as the embodiment of authority and a symbol of power and privileges. But, since about the middle of the eighties, and for reasons ranging from economic difficulties, political crisis and war to the quest for educational and professional fulfillment, people from different African communities and countries have been voting with their feet, migrating to different countries of Europe and America. On arrival in their different countries of destinatio

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18

Lampert, Ben. "Diaspora and Development? London-based Nigerian Organisations and the Transnational Politics of Socio-economic Status and Gender." Development Policy Review 30, no. 2 (2012): 149–67. http://dx.doi.org/10.1111/j.1467-7679.2012.00569.x.

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19

Jagganath, Gerelene. "Food Entrepreneurship Among Immigrant Nigerians in Durban, KwaZulu Natal." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no. 2 (2019): 190–207. http://dx.doi.org/10.1177/0972558x19858567.

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Anthropologists recognize that food eaten not only sustains the body but also affects and is affected by the social, economic, and political world in which it is selected, prepared, and consumed ( Appadurai, 1981 ; Bourdieu, 1984 ; Van der Veen, 2003 ). The consumption of food, in particular, is integral to the creation and negotiation of social identities and relationships, particularly within the context of migration and diaspora. This article is based on a study of 8 Nigerian immigrant entrepreneurs in the informal and small enterprise economy in the city of Durban in KwaZulu Natal, South A

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Adelakun, Lateef Adekunle. "Local Media Going Global: Assessing Online Media Efficiency By Nigerian Audience Abroad." Jurnal Pengajian Media Malaysia 20, no. 1 (2018): 15–26. http://dx.doi.org/10.22452/jpmm.vol20no1.2.

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The internet connectivity is projecting the opportunities upon which local mainstream news media (newspaper, radio and television) are reached globally. Even outside the comfort zones of the newspaper circulation as well as radio and Television spectrums, the internet makes a point of contact between the media and the audiences across borders. Assessing the purpose for media going global, which transcends reaching the audience outside the border-bound but accommodates the effort to meet up with the information needs of the international audience, constitutes the major objective of this study.

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21

Albino Coswosk, Jânderson. "Body, ancestry, and ecstasy: reading Rotimi Fani-Kayode’s photographs in contemporary times." Vista, no. 6 (June 30, 2020): 59–77. http://dx.doi.org/10.21814/vista.3059.

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This article addresses different appropriations and representations of the lives of Black gay men, from the African diaspora and with transits established in late twentieth-century Europe, concerning the photographic essays of the Nigerian artist Rotimi Fani-Kayode (1955-1989), who lived for a long time in late twentieth-century England. This work seeks, through the analysis of the transit experienced by the artist between Africa and Europe, as well as in the power of the most diverse languages used in his photo essays, to give a contemporary reading of the male homosexual black body based on

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22

Banda, Felix, and Idowu Adetomokun. "AFRICAN RENAISSANCE AND NEGOTIATION OF YORUBA IDENTITY IN THE DIASPORA: A CASE STUDY OF NIGERIAN STUDENTS IN CAPE TOWN." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 10, no. 1 (2015): 83–101. http://dx.doi.org/10.1080/18186874.2015.1050217.

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23

REYNOLDS, RACHEL R. ""We Are Not Surviving, We Are Managing": the constitution of a Nigerian diaspora along the contours of the global economy." City Society 16, no. 1 (2004): 15–37. http://dx.doi.org/10.1525/city.2004.16.1.15.

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24

Carter-Ényì, Aaron, and Quintina Carter-Ényì. "“Bold and Ragged”: A Cross-Cultural Case for the Aesthetics of Melodic Angularity." Music & Science 3 (January 1, 2020): 205920432094906. http://dx.doi.org/10.1177/2059204320949065.

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Smaller corpora and individual pieces are compared to a large corpus of 2,447 hymns using two measures of melodic angularity: mean interval size and pivot frequency. European art music and West African melodies may exhibit extreme angularity. We argue in the latter that angularity is motivated by linguistic features of tone-level languages. We also found the mean interval sizes of African-American Spirituals and Southern Harmony exceed contemporary hymnody of the 19th century, with levels similar to Nigerian traditional music (Yorùbá oríkì and story songs from eastern Nigeria). This is consist

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25

Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.

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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Revere

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26

Lampert, Ben. "Collective Transnational Power and its Limits: London-Based Nigerian Organisations, Development at ‘Home’ and the Importance of Local Agency and the ‘Internal Diaspora’." Journal of Ethnic and Migration Studies 40, no. 5 (2013): 829–46. http://dx.doi.org/10.1080/1369183x.2013.782142.

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27

Klair, Jamie. "Nimi Wariboko. 2014. Nigerian Pentecostalism, Rochester Studies in African History and the Diaspora. Rochester, NY: University of Rochester Press, pp. xviii + 361, Hb $99.00. ISBN-13: 9781580464901." Studies in World Christianity 21, no. 2 (2015): 188–90. http://dx.doi.org/10.3366/swc.2015.0120.

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ADENEKAN, SHOLA. "KỌLEADE ODUTỌLA , Diaspora and Imagined Nationality: USA–Africa dialogue and cyberframing Nigerian nationhood. Durham NC: Carolina Academic Press. (pb $30 – 978 1 59460 926 8). 2011, 204 pp." Africa 84, № 2 (2014): 350–51. http://dx.doi.org/10.1017/s0001972014000163.

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Onuoha, Onyekachi Peter. "Diaspora digital literature: role reversal and the construction of self in selected Ikheloa’s autobiographies." International Journal of Pedagogy, Innovation and New Technologies 5, no. 2 (2018): 33–42. http://dx.doi.org/10.5604/01.3001.0012.8541.

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The digital space serves, for the diaspora Nigerians, as a creative platform for identity and cultural preservation: a way through which they maintain connection with their homeland. This notion is evidently articulated in their creative writings on the digital space through where they imaginatively explore diverse social realities and personal experiences. This paper sets out to examine diaspora digital literature: role reversal and the construction self in selected Ikheloa’s Autobiographies. It interrogates memories of the home concept and the lamentation of the self as a social construct. T

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Chapman, Hazel, Norbert J. Cordeiro, Paul Dutton, et al. "Seed-dispersal ecology of tropical montane forests." Journal of Tropical Ecology 32, no. 5 (2016): 437–54. http://dx.doi.org/10.1017/s0266467416000389.

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Abstract:Seed-dispersal ecology in tropical montane forests (TMF) differs in some predictable ways from tropical lowland forests (TLF). Environmental, biogeographic and biotic factors together shape dispersal syndromes which in turn influence forest structure and community composition. Data on diaspore traits along five elevational gradients from forests in Thailand, the Philippines, Tanzania, Malawi and Nigeria showed that diaspore size decreases with increasing altitude, fleshy fruits remain the most common fruit type but the relative proportion of wind-dispersed diaspores increases with alt

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Williams Omotoye, Rotimi. "Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America." African Journal of Religion, Philosophy and Culture 1, no. 2 (2020): 77–92. http://dx.doi.org/10.31920/2634-7644/2020/1n2a5.

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Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God

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Feldman, Alice. "Re/entangling Irish and Nigerian diasporas: Colonial amnesias, decolonial aesthetics and archive-assemblage praxis." Cultural Dynamics 30, no. 3 (2018): 173–98. http://dx.doi.org/10.1177/0921374018795077.

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This article discusses the practice of ‘genealogical re/entanglement’ developed in the context of a project about the ways colonial amnesias obscure the connections between the histories of Anglo-European colonialities and the crises of contemporary migrations. This methodology appropriates archival and assemblage art making practices to make visible and ‘familialise’ the prior encounters of Irish and Nigerian diasporans that remain unknown in Ireland, towards reshaping the grounds of present and future relations. The centrality of embodied knowledges in decolonial scholarship creates an imper

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Idehen, Amadin Victor, and Karen I. Akhator. "Diaspora remittances and development of small and medium enterprises in Benin-City, Nigeria." International Journal of Research in Business and Social Science (2147- 4478) 10, no. 4 (2021): 67–74. http://dx.doi.org/10.20525/ijrbs.v10i4.1203.

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The study examined diaspora remittances and the development of small and medium enterprises (SMEs) in Benin-City. The objective of the study is to establish the impacts of diaspora remittances on the development of SMEs in Benin- City. The survey approach involved an online study. The major sources of data used were primary and secondary data. The primary data were elicited through the use of an online questionnaire. The data were analyzed and presented using a statistical technique such as tables and percentages. The secondary data adopted a longitudinal research design covering the period 19

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Arasli, Huseyin, Maryam Abdullahi, and Tugrul Gunay. "Social Media as a Destination Marketing Tool for a Sustainable Heritage Festival in Nigeria: A Moderated Mediation Study." Sustainability 13, no. 11 (2021): 6191. http://dx.doi.org/10.3390/su13116191.

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This study explored how social media is used as a destination marketing tool for the sustainability of heritage festival quality in Nigeria, drawing on the theory of planned behavior. The festival, which is an exploration of heritage, was specifically premeditated to celebrate the slave trade period by highlighting the unique connection of African American history to the diaspora ancestors who were literally taken away as slaves through “the point of no return” in Badagry, Nigeria. A structured questionnaire was utilized as a research instrument to gather information aimed at examining the inf

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Adebajo, Adekeye. "Pax Nigeriana and the Responsibility to Protect." Global Responsibility to Protect 2, no. 4 (2010): 414–35. http://dx.doi.org/10.1163/187598410x519561.

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AbstractThe essay traces the roots of R2P in African political thought—through individuals such as Kenya's Ali Mazrui, Ghana's Kwame Nkrumah, Tanzania's Salim Ahmed Salim, South Africa's Nelson Mandela and abo Mbeki, and Egypt's Boutros Boutros-Ghali— and considers the bid by West Africa's regional hegemon, Nigeria, to play a leadership role on the continent in relation to the norm. It argues that the regional West African giant has exhibited a 'missionary zeal' in assuming the role of a benevolent 'older brother' responsible for protecting younger siblings—whether these are Nigeria's immediat

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de Montclos, Marc-Antoine Pérouse. "Des diasporas africaines en construction : le cas du Nigeria." Anthropologie et Sociétés 30, no. 3 (2007): 183–99. http://dx.doi.org/10.7202/014933ar.

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Résumé À partir du cas du Nigeria, l’étude a pour objectif de comprendre la complexité et de préciser les limites d’une diaspora en devenir, cela en revenant sur les différentes séquences historiques qui ont contribué à diluer ou, au contraire, à affermir des identités construites dans l’exil. Le propos est d’envisager de façon globale et empirique les articulations de communautés « transnationales » avec leur pays d’origine. Dans cette optique, l’analyse se concentre d’abord sur l’émergence d’une diaspora noire au sens classique du terme, à partir du déracinement de la traite. Avec la colonis

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Igbinedion, Sunday Osahon, and Clement Atewe Ighodaro. "MIGRANTS’ REMITTANCES AND PUBLIC EXPENDITURE ON EDUCATION NEXUS: EVIDENCE FROM AN OIL-DEPENDENT ECONOMY." Oradea Journal of Business and Economics 4, no. 2 (2019): 112–25. http://dx.doi.org/10.47535/1991ojbe083.

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This study examined migrants’ remittances, public expenditure on education and their implications for educational development in Nigeria, using Secondary School enrolment rates (SSER) as a proxy for the latter for the period 1981 to 2017. The study utilised Cointegration and error correction modelling approach in order to minimise the likelihood of producing explosive regression estimates. The empirical findings of the study indicate that Migrants’ remittances received, Public expenditures on Education and Per Capita Income growth rate exert statistically significant positive impacts on educat

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Nana Opare Kwakye, Abraham. "Returning African Christians in Mission to the Gold Coast." Studies in World Christianity 24, no. 1 (2018): 25–45. http://dx.doi.org/10.3366/swc.2018.0203.

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The transatlantic slave trade created an African diaspora in the Western world. Some of these diaspora Africans encountered and embraced the religion of their Western masters. Life in the Caribbean diaspora provided an opportunity for the nestling of ideas that were to shape the establishment of the Christian faith in Africa. Following the failures of European missionaries to make an impact in Africa in the early nineteenth century, freshly emancipated Christians from the Caribbean became agents of social transformation in the Gold Coast, Cameroun and Nigeria. Using archival records from Basel

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Otiono, Nduka. "Tracking Skilled Diasporas." Transfers 1, no. 3 (2011): 5–23. http://dx.doi.org/10.3167/trans.2011.010302.

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This essay examines the trajectories of skilled labor migrants within a global South-North migration matrix using an interdisciplinary framework. Focusing on Nigeria's huge brain drain phenomenon, the essay draws from the limited available data on the field, interpreting those data through theoretical perspectives from postcolonial studies, Marxism, cultural studies, and human geography. The study spotlights the example of the United States of America as a receptacle of skilled migrants and raises questions of social justice along the North-South divide. The research demonstrates that contrary

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Ugochukwu, Françoise. "Nigerian languages and their impact on the diasporic reception of Nigerian films." African Renaissance 14, no. 3/4 (2017): 113–28. http://dx.doi.org/10.31920/2516-5305/2017/v14n3_4a8.

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41

Olutayo, A. O. "Money drain, the diaspora remittance issues and higher education in Nigeria." Journal of international Mobility 5, no. 1 (2017): 13. http://dx.doi.org/10.3917/jim.005.0013.

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42

Mohabir, Nalini, and Ronald Cummings. "“An Archive of Loose Leaves”." Small Axe: A Caribbean Journal of Criticism 23, no. 3 (2019): 104–18. http://dx.doi.org/10.1215/07990537-7912358.

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This interview provides a rich account of Frank Birbalsingh’s experiences from his early life in colonial British Guiana in the early part of the twentieth century to his continuing work as a literary scholar and critic in diaspora. What is also revealed is a thoughtful critical reflection on the Caribbean, its multiplicity, and its course of change over a lifetime. The discussion also traces Birbalsingh’s migrations to India, Canada, New Zealand, and Nigeria and examines how these journeys have shaped his critical work within the fields of Commonwealth literature, postcolonial literature, and

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Brennan, Vicki L. "‘Truly We Have a Good Heritage’: Musical Mediations in a Yoruba Christian Diaspora." Journal of Religion in Africa 42, no. 1 (2012): 3–25. http://dx.doi.org/10.1163/157006612x633992.

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AbstractThis essay discusses the Asaphs of Seraph, a Yoruba Christian organization based in the United States whose primary activity consists of holding an annual convention for current and former members of Cherubim and Seraphim churches in Nigeria. I examine how the Asaphs of Seraph use musical performances and media to circulate Yoruba Christian forms of practice and subjectivity. Through an analytic focus on processes of mediation and circulation, I explore how the Asaphs of Seraph produce and maintain diasporic consciousness and community through the use of religious music.

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Lasbrey, Anochiwa, Michael Oguwuike Enyoghasim, Agbanike Tobechi, Njoku Sunday, Emenogu Augustine C, and Agu Chibuzo Glory. "Does Diaspora Remittances Enhance Productive Asset Purchase in Host country? Evidence from Nigeria." Saudi Journal of Economics and Finance 4, no. 12 (2020): 619–31. http://dx.doi.org/10.36348/sjef.2020.v04i12.011.

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White, Elisa Joy. "Paradoxes of diaspora, global identity and human rights: the deportation of Nigerians in Ireland." African and Black Diaspora: An International Journal 2, no. 1 (2009): 67–83. http://dx.doi.org/10.1080/17528630802513474.

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Amagoh, Francis, and Taiabur Rahman. "Tapping into the Potential of Academic Diaspora for Homeland Development: the Case of Nigeria." Journal of International Migration and Integration 17, no. 1 (2014): 35–53. http://dx.doi.org/10.1007/s12134-014-0376-y.

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Adogame, Afe. "Engaging the Rhetoric of Spiritual Warfare: The Public Face of Aladura in Diaspora." Journal of Religion in Africa 34, no. 4 (2004): 493–522. http://dx.doi.org/10.1163/1570066042564392.

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AbstractOne of the most striking examples of African indigenous religious creativity is the Aladura, a group of churches that emerged in Western Nigeria from the 1920s and 1930s. They are so called because of their penchant for prayer, healing, prophecy, exorcism, trances, visions and dreams. The Aladura made inroads into the European religious landscape in the late 1960s and have continued to grow in numbers. This paper examines their historical development, belief patterns and their appropriation of rituals in diaspora. Aladura's public image, particularly in the European media, has been som

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Zeph-Ojiako, Chizirim Favour, and Blessing Winny Anakwuba. "Promoting the image of Africa through media: the role of African leaders (case study of Nigeria)." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (2020): 80–98. http://dx.doi.org/10.4314/ujah.v20i3.5.

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Media is the mirror through which people see the outside world. Media is information and information, they say, is power. The role of media in the obnoxious depiction of Africa and its people, which is mainly business-oriented, cannot be overemphasized. Innumerable negative reports and exaggerated stories have been intellectually presented, discussed and debated on both local and international media platforms with very wide or large audiences. This has affected Africans, especially how they are perceived and treated in the outside world and this has in turn caused emotional and psychological d

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Batisai, Kezia. "BEING GENDERED IN AFRICAâ€™S FLAGDEMOCRACIES: NARRATIVES OF SEXUAL MINORITIES LIVING IN THE DIASPORA." Gender Questions 3, no. 1 (2016): 25–44. http://dx.doi.org/10.25159/2412-8457/818.

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Â Critical engagement with existing scholarship reveals that many postcolonial African states have set up legal frameworks which institutionalise heterosexuality and condemn counter-sexualities. Clearly discernible from this body of literature is the fact that non-complying citizens constantly negotiate â€˜the right to beâ€™ in very political and gendered ways. Ironically, narratives of how these non-complying citizens experience such homophobic contexts hardly find their way into academic discourses, irrespective of the identity battles they fight on a daily basis. To fill this scholarly gap,

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Miller, Ivor. "Cuban Abakuá Chants: Examining New Linguistic and Historical Evidence for the African Diaspora." African Studies Review 48, no. 1 (2005): 23–58. http://dx.doi.org/10.1353/arw.2005.0030.

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Abstract:The Cuban Abakuá society—derived from the Èfik Ékpè and Ejagham Úgbè societies of southeastern Nigeria and southwestern Cameroon—was founded in Havana in the 1830s by captured leaders of Cross River villages. This paper examines the process by which West African Ékpè members were able to understand contemporary Cuban Abakuá chants, and indicates how these texts may be used as historical documents. This methodology involves first recording and interpreting Abakuá chants with Cuban elders, and then interpreting these same chants with the aid of West African Èfik speakers. The correlatio

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