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Journal articles on the topic 'Ogbanje'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Onyinye, U. Anyanwu, T. Eseonu Chinonyelum, B. Ezeanosike Obumneme, O. Cliford Okike, and C. Roland Ibekwe. "Ogbanje Phenomenon; Mothers Perception, and Childhood Morbidity MORBIDITY." Journal of Nepal Paediatric Society 37, no. 1 (October 4, 2017): 79–82. http://dx.doi.org/10.3126/jnps.v37i1.16373.

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Introduction: A cultural myth Ogbanje have existed among the Ibo people of Nigeria. These children may have morbidities that are manageable while some normal children may have to live with the stigma of being labelled such. The objective of this study was to assess mother’s perception of ogbanje phenomenon and morbidity in ogbanje children.Material and Methods: This was a Cross-sectional study amongst mothers having the concept of “Ogbanje” children who were clinically examined. SPSS version 20.0 was used for data analysis. Variables were compared with χ2. p<0.05 was accepted as significant.Results: A total of 64.8% believed in “Ogbanje”. Commonest presentation of “Ogbanje” was frequent illness (47.3%). Only 12(3.3%) would seek orthodox care for ogbanje children. Examined “ogbanje” children had sicklecell anaemia, structural anomalies, and diabetes. Four (9.5%; n=42) children were normal. Conclusion: Ogbanje myth still exists in the minds of mothers and affects health seeking behaviour. Ogbanje children may have manageable illness and sometimes may be normal.

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2

Schneider, Luisa T. "The ogbanje who wanted to stay: The occult, belonging, family and therapy in Sierra Leone." Ethnography 18, no. 2 (October 25, 2016): 133–52. http://dx.doi.org/10.1177/1466138116673381.

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Although prominent in literature on West Africa and especially Nigeria, the phenomenon of ogbanjes in Sierra Leone is little discussed. By following the story of one ogbanje, this paper unravels their significance for social life, for local epistemologies and cosmologies in Freetown. The paper discusses personhood and morality, conceptions of femininity and motherhood as well as the search for culprits. It argues that ogbanjes have to be understood as avengers who, in the name of society, penalize those deeds of women which meet with the disapproval of the community. Ogbanjes embody a breakdown of accepted social concepts as they are able to openly articulate criticism towards their parents and elders and thus serve as a way to negotiate the coming of age. The negotiations over appropriate treatment of ogbanjes highlight the interplay between different forms of belief. In addition, ogbanjes provide coping mechanisms and explanatory tools for untimely deaths.

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3

Batista-Duarte, Ewerton. "close bond between ogbanje daughters and their fathers in the novels Things Fall Apart and The Bride Price." FronteiraZ. Revista do Programa de Estudos Pós-Graduados em Literatura e Crítica Literária, no. 29 (December 16, 2022): 143–56. http://dx.doi.org/10.23925/1983-4373.2022i29p143-156.

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Nigeria comprises over 200 ethnic groups, making it the most multi- ethnic nation in West Africa. As part of both the Igbo and the Yòrubá cultures, ogbanje/abiku are children who are born to die and then return to be reborn by the same mother. This phenomenal cycle has been narrated in Chinua Achebe’s Things Fall Apart (1958) and Buchi Emecheta’s The Bride Price (1976). Based on Achebe (1986) and other scholars, this paper analyzes the ogbanje phenomenon and draws a parallel between both novels, bringing to light the close bond between ogbanje daughters and their fathers. As a result, the paper points out a connection by unveiling a shared attribute of ‘manliness’ between Okonkwo and his daughter with a focus on the neglect of local traditions. The comparative analysis is intended as a pilot study of a broader investigation of culture in the fields of literary and cultural studies.

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4

ten Kortenaar, Neil. "Oedipus, Ogbanje, and the Sons of Independence." Research in African Literatures 38, no. 2 (June 2007): 181–205. http://dx.doi.org/10.2979/ral.2007.38.2.181.

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5

Okonkwo, Christopher N. "A Critical Divination: Reading Sula as Ogbanje-Abiku." African American Review 38, no. 4 (2004): 651. http://dx.doi.org/10.2307/4134423.

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6

Ilechukwu, Sunday T. C. "Ogbanje/abikuand cultural conceptualizations of psychopathology in Nigeria." Mental Health, Religion & Culture 10, no. 3 (May 2007): 239–55. http://dx.doi.org/10.1080/13694670600621795.

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7

Nzewi, Esther. "Malevolent Ogbanje: recurrent reincarnation or sickle cell disease?" Social Science & Medicine 52, no. 9 (May 2001): 1403–16. http://dx.doi.org/10.1016/s0277-9536(00)00245-8.

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8

Ogunyemi, Chikwenye Okonjo. "An Abiku-Ogbanje Atlas: A Pre-Text for Rereading Soyinka's "Ake" and Morrison's "Beloved"." African American Review 36, no. 4 (2002): 663. http://dx.doi.org/10.2307/1512424.

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9

Asakitikpi, Alex E. "Born to Die: The Ogbanje Phenomenon and its Implication on Childhood Mortality in Southern Nigeria." Anthropologist 10, no. 1 (January 2008): 59–63. http://dx.doi.org/10.1080/09720073.2008.11891030.

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10

Maduka, Chidi T. "African Religious Beliefs in Literary Imagination: Ogbanje and Abiku in Chinua Achebe, J. P. Clark and Wole Soyinka." Journal of Commonwealth Literature 22, no. 1 (March 1987): 17–30. http://dx.doi.org/10.1177/002198948702200103.

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11

López, Marta Sofía. "Border gnoseology: Akwaeke Emezi and the Decolonial Other-than-Human." Ecozon@: European Journal of Literature, Culture and Environment 13, no. 2 (October 29, 2022): 77–91. http://dx.doi.org/10.37536/ecozona.2022.13.2.4669.

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The underlying assumption when speaking about the postcolonial nonhuman is that the other-than-human refers to what could be called, broadly speaking, the “natural world,” as opposed to “the human-as-Man,” but still usually understood in (Western) secular terms. Nevertheless, from the perspective of African onto-epistemologies, the nonhuman can also refer to the spiritual world, or to the diverse assemblages between the “natural,” the human and the sacred. Freshwater (2018) and Dear Senthuran. A Black Spirit Memoir (2021), by Akwaeke Emezi, open up a space of “border gnoseology,” where contemporary Anglo-American discourses on transsexuality intersect with African ontologies and epistemologies, specifically with the well-known figure of the ogbanje and the sacred python as an avatar of Ala, the Earth goddess in Igbo culture, to produce a radically subversive embodied subjectivity. The ideas of movement, transing, tranimalcy and (transatlantic) crossing conspire to dismantle conventional Eurocentric humanist views on selfhood and identity. Reading Emeke on their own terms also requires revisiting alternative notions of temporality beyond secular, cisheteronormative, modern time, as well as an understanding that the sacred and the spiritual are indeed essential to the worldview and the processes of subjectivation of millions of people across the globe.

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12

Taliani, Simona. "Œdipe et Ogbanje dans la migration des femmes nigérianes en Italie : d’une mythologie virulente de l’adoption et de ses anticorps." Journal des Africanistes, no. 89-2 (December 1, 2019): 12–55. http://dx.doi.org/10.4000/africanistes.8817.

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13

Habibi, Habibi, M. Manugeren, and Purwarno Purwarno. "RELIGIOUS LIFE IN CHINUA ACHEBE’S NOVEL THINGS FALL APART." JOURNAL OF LANGUAGE 4, no. 2 (November 29, 2022): 251–63. http://dx.doi.org/10.30743/jol.v4i2.5841.

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This research is aimed at reflecting how Chinua Achebe reveals the religious life of Igbo people before and after the coming of the missionaries as well as the invasion of British in the southeastern part of Nigeria during the late 19th century. Achebe reflects that various practices of social and religious life are thrilling, cruel and even inhumane. This research is considered significant and worthy since it is an exertion to understand historical knowledge and life lessons about religious life of the local people. This study is supported by the theory of literary sociology proposed by Laurenseon and Swingewood's to understand and evaluate literary works by considering social aspects and holistically conducted by descriptive qualitative method in which the data from the novel are analyzed to reveal the religious life of Igbo people before and after the coming of British people and the significant contributions as well as changes they have brought. The findings of this research designates that various inhumane religious and cultural practices, such as abandoning or throwing twins born into the evil forest, throwing people dying with diseases, mutilating babies who die at birth and considering ogbanje, not burying people who die by suicide, surely no longer happen in Igbo society. In short, the changes in religious life carried out by white people bring enlightenment and positive life changes for Igbo people.

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14

Fortuné Azon, Sènakpon Adelphe. "Crying for my Father’s Home: Poetics of Loss of the Father’s Land and Mourning in John Edgar Wideman’s The Cattle Killing." International Journal of Applied Linguistics and English Literature 8, no. 6 (November 30, 2019): 1. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.6p.1.

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In a disjointed narrative drunkenness that straddles oneiric language, apocalyptic vaticinations, and alcoholic delirium, the narrative of the young itinerant preacher in John Edgar Wideman’s Cattle Killing unfurls. The narrative purports to be clear in launching the young lover into an asymptotic search for his soul mate who is nothing but a spirit akin to ogbanji, successively incarnated in deified women who experience an elusive existence and a tragic death. However, it fails to dispel, in readers, a deep doubt as to the intrinsic symbolism of this soul mate, and, finally, dissuades them that it is an ordinary love story. The Cattle Killing quilts the story of the deadly prophecy of Nongqawuse, decisive in the colonial conquest of the Xhosas in Southern Africa, into that of the epidemic yellow fever in Philadephia, and plunges the protagonist into a melancholic quest on which African people’s awakening is premised. Voudoun esthetics, Lacan’s theory of desire, and Genettian narratology constitute the major paradigm on which the textual analysis of this paper proceeds. Its aim is to highlight the narrative devices by which the poetics of affliction, melancholy and regret is activated in the work, with the aim of echoing its call for the improvement of the black people’s condition in the United States and all over the world.

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15

El Hamidi, Mohamed Jalal, Abdelkader Larabi, and Mohamed Faouzi. "Modeling and Mapping of coastal aquifer vulnerability to seawater intrusion using SEAWAT code and GALDIT index technique: the case of the Rmel aquifer – Larache, Morocco." E3S Web of Conferences 298 (2021): 05002. http://dx.doi.org/10.1051/e3sconf/202129805002.

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The study area of Rmel-O. Ogbane aquifer, located in the north of Morocco, currently faces major water challenges related to the sustainable management of water resources. Climate change and Sea-Level-Rise can increase the risks and costs of water resources management and impact water resources' quantity and quality. Hence, for planning and management, an integrated approach is developed for linking climate models and groundwater models to investigate future impacts of climate change on groundwater resources. Climate projections show an increase in temperature of about 0.45 °C and a reduction in precipitation of 16.7% for 2016-2050. Simulations of seawater intrusion corresponding to various combinations of groundwater extraction predicted climate change and sea-level-rise show that the area will be contaminated on the NW sector of the coastal part. The toe would reach about 5.2 km inland and intrude on high salinity (15–25g/l). Beyond these zones, the contamination of the aquifer will be limited. Moreover, these results were confirmed by the application of the GALDIT method. They reveal that the fringe littoral areas of the aquifer are the most affected by seawater intrusion, with a high risk in the north-western part of the study area.

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16

EL Hamidi, Mohamed Jalal, Abdelkader Larabi, and Mohamed Faouzi. "Numerical Modeling of Saltwater Intrusion in the Rmel-Oulad Ogbane Coastal Aquifer (Larache, Morocco) in the Climate Change and Sea-Level Rise Context (2040)." Water 13, no. 16 (August 7, 2021): 2167. http://dx.doi.org/10.3390/w13162167.

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Many coastal aquifers have experienced seawater intrusion (SWI) into fresh groundwater aquifers. The principal causes of SWI include over-pumping and events such as climate change (CC) and rising sea levels. In northern Morocco, the Rmel-Oulad Ogbane coastal aquifer (ROOCA) supplies high-quality groundwater for drinking water and agriculture. This favorable situation has led to increased pumping, resulting in environmental challenges such as dropping water table and SWI. Furthermore, the climate has resulted in less recharge, with an estimated annual precipitation of 602 mm and an average temperature of 18.5 °C. The goal of this study is to determine how CC, over-pumping, and sea-level rise (SLR) affect SWI. Computational groundwater and solute transport models are used to simulate the spatial and temporal evolution of hydraulic heads and groundwater solute concentrations. The calibration is based on steady and transient groundwater levels from 1962 to 2040. SWI simulations show that the NW sector of the coastal area would be polluted, with the toe reaching 5.2 km inland with a significant salinity (15–25 g/L). To protect the fresh water in the reservoir from SWI, enhanced groundwater development and management approaches for this aquifer are required, such as artificial recharge from surface water.

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17

El Hamidi, M. J., M. Faouzi, A. Larabi, and R. El Gaatib. "Modélisation spatio-temporelle de la vulnérabilité à la pollution des eaux souterraines de Rmel-Oulad Ogbane (Nord-Ouest marocain)." Techniques Sciences Méthodes, no. 11 (November 2018): 121–46. http://dx.doi.org/10.1051/tsm/201811121.

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18

Berry, Daphne, and David Fitz-Gerald. "Governance and decision making at Carris Reels." CASE Journal 13, no. 1 (January 3, 2017): 5–24. http://dx.doi.org/10.1108/tcj-09-2015-0047.

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Synopsis Carris Reels, a reel-manufacturing company headquartered in Vermont, had long-standing goals of being employee owned and governed. They also had a strong organizational (ownership) culture. The Corporate Steering Committee (CSC), a committee composed of representatives from management and non-management employees, and the board of directors had a decision to make about adding two new members to the board. With these new members, the board of directors would be made up of both members of management and non-management employees. Was Carris forfeiting wiser outside counsel in favor of company insiders? What about for the future of the company? Research methodology The data for this case were collected from discussions and informal interviews with Carris Reels employees, and archival data from the company intranet which includes an archival of company newsletters, meeting minutes and announcements. Information on the Employee Stock Ownership Plan (ESOP), board of directors, the CSC, and ESOP trustees from these sources were also used. Relevant courses and levels This case is suitable for strategic management, and social responsibility and social enterprise-focused courses for upper-level undergraduates and MBA students. Theoretical bases The sources, development, and outcomes of a strong organizational culture are important to this case. Schein (1989) and others (Harris and Ogbanna, 1999) address the role of a company’s founder in development of the company’s culture. Research addressing ownership and participation in the context of an ownership culture indicates positive outcomes to employees and to their companies (Logue and Yates, 2005; Ownership Associates, 1998).

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19

Iboyi, M., and O. Odedede. "Depositional and Diagenetic controls on Reservoir Characteristics of X-well and K-well, Ogban Field, Niger Delta." Arabian Journal for Science and Engineering 39, no. 1 (November 24, 2013): 413–22. http://dx.doi.org/10.1007/s13369-013-0840-6.

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20

"A spirit of dialogue: incarnations of Ogbanje, the born-to-die, in African American literature." Choice Reviews Online 46, no. 07 (March 1, 2009): 46–3706. http://dx.doi.org/10.5860/choice.46-3706.

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21

Anizoba, Emmanuel C. "The place of African belief and germ theory on the causes of human diseases." Verbum et Ecclesia 42, no. 1 (December 15, 2021). http://dx.doi.org/10.4102/ve.v42i1.2366.

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This study looks into the African belief about the mystical causes of diseases and the tenets of Western germ theory. Despite widespread Western medical practices, African people still strongly believe in the mystical causes of diseases. This reveals that as far as the African traditional belief is concerned, Western germ theory cannot satisfy the African belief in the causes of diseases. This is as a result of some of the diseases defying Western healing. The study adopts a qualitative phenomenological research design and descriptive method for data analysis. Personal interview forms a primary source of data collection while the secondary source includes library resources. The study observes that some mystical agents in African cosmology, such as witches and sorcerers, ogbanje, and breaking of taboos are responsible for untimely deaths, infliction of diseases to humankind and other related ailments which are believed to be traditional in nature.Intradisciplinary and/or interdisciplinary implications: The study recommends that hospitals and healthcare centres, within and outside Africa, should take into consideration the mystical agents as well as the pathogenic agents for good and efficient healing.

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22

Anizoba, Emmanuel C. "Traditional Igbo Belief in Causes of Disease: An Evaluation." Pharos Journal of Theology 104, no. 1 (December 2022). http://dx.doi.org/10.46222/pharosjot.10412.

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The mystical causes of diseases related with the Igbo traditional belief system are briefly investigated in this research. The specific goals are to look at mystical/spiritual reasons and techniques of fighting diseases, as well as their benefits and drawbacks in terms of disease therapy. For data analysis, the study used a qualitative phenomenological research design and a descriptive approach. Personal interviews were the major source of data collecting, whereas library materials were the secondary source. According to the study, several mystical forces in Igbo cosmology, sorcerers, Ogbanje, curses arising from the violation of taboos and oaths are to be blamed for untimely deaths and sicknesses befalling people. As a result, even in the face of western Germ theory, the Igbo belief in mystical causes of disease has proven that Germ theory, as far as the Igbo traditional conception of disease causation is concerned, does not satisfy the Igbo belief in what causes diseases, as some diseases have defied western medication. The study proposes, among other things, that hospitals in Nigeria should take into account mystical agents as well as pathogenic agents in order to provide proper and adequate treatment for the people who believe in such traditional approached.

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23

Worugji, Gloria, and Uwem Affiah. "Unravelling the Ogbanje Belief System in an African Traditional Society: An Examination of 'Things Fall Apart' and 'Dizzy Angel'." SSRN Electronic Journal, 2021. http://dx.doi.org/10.2139/ssrn.3904665.

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24

Munung, Nchangwi Syntia, Marsha Treadwell, Karen Kengne Kamga, Jemima Dennis-Antwi, Kofi Anie, Daima Bukini, Julie Makani, and Ambroise Wonkam. "Caught between pity, explicit bias, and discrimination: a qualitative study on the impact of stigma on the quality of life of persons living with sickle cell disease in three African countries." Quality of Life Research, October 27, 2023. http://dx.doi.org/10.1007/s11136-023-03533-8.

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Abstract Purpose Sickle cell disease (SCD) is an inherited blood disorder characterized by unpredictable episodes of acute pain and numerous health complications. Individuals with SCD often face stigma from the public, including perceptions that they are lazy or weak tending to exaggerate their pain crisis, which can profoundly impact their quality of life (QoL). Methods In a qualitative phenomenological study conducted in Cameroon, Ghana, and Tanzania, we explored stakeholders’ perceptions of SCD-related stigma using three analytical frameworks: Bronfenbrenner’s Ecological Systems Theory; The Health Stigma and Discriminatory Framework; and A Public Health Framework for Reducing Stigma. Results The study reveals that SCD-related stigma is marked by prejudice, negative labelling and social discrimination, with derogatory terms such as sickler, ogbanje (one who comes and goes), sika besa (money will finish), ene mewu (I can die today, I can die tomorrow), vampire (one who consumes human blood), and Efiewura (landlord-of the hospital), commonly used to refer to individuals living with SCD. Drivers of stigma include frequent crises and hospitalizations, distinct physical features of individuals living with SCD, cultural misconceptions about SCD and its association with early mortality. Proposed strategies for mitigating stigma include public health education campaigns about SCD, integrating SCD into school curricula, healthcare worker training and community engagement. Conclusion The results highlight the importance of challenging stigmatizing narratives on SCD and recognizing that stigmatization represents a social injustice that significantly diminishes the QoL of individuals living with SCD.

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25

Agazue, Chima. "Children as Mischievous Spirits: Legitimizing Violence and Filicide in Contemporary Africa." Dignity: A Journal of Analysis of Exploitation and Violence 6, no. 3 (June 2021). http://dx.doi.org/10.23860/dignity.2021.06.03.03.

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The belief that certain humans are spiritual entities and the belief that some people are spiritually possessed can be found across histories and cultures. While these individuals are not always viewed in the negative or treated inhumanely, cases abound whereby degrading and inhumane treatments are meted out to some of them. In the African continent, certain groups of people, particularly children are linked to certain mischievous spirits due to their unusual appearance, aberrant behavior, disability, chronic illness, psychopathology or exceptional ability. Some are also suspected and consequently mistreated due to events surrounding their birth. Such children are known by different names in different parts of Africa. In this article, three groups of children (ogbanje, abiku and spirit children) considered as partly spirits and one group (child witch) considered as spiritually possessed, were explored. Each of these groups was described based on the traditional lore of the particular society where they are so labeled. The abuses, neglect and in some cases homicide against the children connected to the belief, were critically discussed. The article explored how the children are abused, neglected or killed due to the genuine belief that they pose a spiritual threat to their parents or carers and in some cases, the entire community. However, the article also provided insights into how such belief also serves as justification for parents with children present with any of the aforementioned characteristics to eliminate such a child through filicide for altruistic purposes. The article also explored how some parents and guardians exploit the belief to eliminate children seen as a burden. The cases of adult relatives who exploit the belief to eliminate orphans in their care for the purposes of inheriting properties belonging to the orphans’ parents were also explored. Recommendations were made on how to address these social problems.

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26

El Hamidi, Mohamed Jalal, Abdelkader Larabi, Mohamed Faouzi, and Mohamed Souissi. "Spatial distribution of regionalized variables on reservoirs and groundwater resources based on geostatistical analysis using GIS: case of Rmel-Oulad Ogbane aquifers (Larache, NW Morocco)." Arabian Journal of Geosciences 11, no. 5 (March 2018). http://dx.doi.org/10.1007/s12517-018-3430-9.

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27

Ogbaji, M., and D. Osuman. "Insecticidal Actions of Some Botanicals to Storage Bruchid, Callosobruchus Maculatus (F.) on Stored Cowpea (Vigna unguiculata L. WALP.) Ogbaji Moses and Osuman Dorathy." Agro-Science 10, no. 2 (April 19, 2012). http://dx.doi.org/10.4314/as.v10i2.4.

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