Journal articles: 'Slave trade Nigeria'

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Ubah, C. N. "Suppression of the Slave Trade in the Nigerian Emirates." Journal of African History 32, no. 3 (November 1991): 447–70. http://dx.doi.org/10.1017/s0021853700031546.

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This article has concentrated on the efforts made by the British colonial regime in Northern Nigeria to suppress the slave trade. It has shown that the slave trade disappeared gradually, in three phases. The first extended from 1900 to about 1908, the second lasted until about 1919, while the third continued until the disappearance of the slave trade at the end of the 1930s. The task of suppression was carried out by a variety of means: military, including the patroling of trade routes and policing of strategic locations; political and diplomatic, involving co-operation with other colonial powers in the area; and judicial, including arrest, prosecution and punishment of offenders. In all these efforts the colonial administration received assistance from the Native Authorities; by the third phase these Authorities and the Native Courts were the most active forces against slaving. The slave trade dealt to a very significant extent in children. In the environment in which the trade was conducted the dealers developed a range of tricks and subterfuges to evade detection by the law enforcement agencies. The long borders which the agencies had to patrol, the manpower problems which they faced, and the relative ease with which slaves could be obtained in times of adversity combined to make the struggle against slaving a protracted one. Time was not, however, on the side of the traders. Improvements in communications, a stronger administration, the growing effectiveness of patrols, and the deterrent effects of judicial action cut into and finally eliminated the slave trade.

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Taiwo, Rotimi. "The functions of English in Nigeria from the earliest times to the present day." English Today 25, no. 2 (May 26, 2009): 3–10. http://dx.doi.org/10.1017/s0266078409000121.

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ABSTRACTThe use of the English language in Nigeria dates back to the late sixteenth and early seventeenth century when British merchants and Christian missionaries settled in the coastal towns called Badagry, near Lagos in the present day South Western Nigeria and Calabar, a town in the present day South Eastern Nigeria. The merchants initially traded in slaves until the slave trade was abolished in 1807, at which time freed slaves of Nigerian origin returned to the country. Many of them, who had been exposed to Western education and Christianity, later served as translators or interpreters for the Christian missionaries. The primary aim of the Christian mission was not to make their converts speak English; rather, it was to make them literate enough to read the bible in their indigenous languages. This must be the reason why Samuel Ajayi Crowder translated the English bible into Yoruba, the major language in South Western Nigeria.With the attainment of independence, English gradually grew to become the major medium for inter-ethnic communication. Like most African nations, the country, after independence, had to grapple with multi-ethnicity and acute multilingualism. In this article, we shall examine the expansion in the functions of English during the post-colonial period.

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Alpern, Stanley B. "What Africans Got for Their Slaves: A Master List of European Trade Goods." History in Africa 22 (January 1995): 5–43. http://dx.doi.org/10.2307/3171906.

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A great deal has been written in recent decades about the Atlantic slave trade, including the mechanics and terms of purchase, but relatively little about what Africans received in return for the slaves and other exports such as gold and ivory. And yet, if one is trying to reconstruct the material culture of, say, the Guinea Coast of West Africa during the slave-trade period, the vast European input cannot be ignored.The written evidence consists of many thousands of surviving bills of lading, cargo manifests, port records, logbooks, invoices, quittances, trading-post inventories, account books, shipping recommendations, and orders from African traders. English customs records of commerce with Africa during the eighteenth century, when the slave trade peaked, alone contain hundreds of thousands of facts. A thorough analysis of all available data would call for the services of a research team equipped with computers, and fill many volumes. Using a portable typewriter (now finally abandoned for WordPerfect) and a card file, and sifting hundreds of published sources, I have over the years compiled an annotated master list of European trade goods sold on a portion of the Guinea Coast from Portuguese times to the mid-nineteenth century. The geographic focus is the shoreline from Liberia to Nigeria; from it more slaves left for the New World than from any comparable stretch of the African coast. I call the area “Kwaland” for the Kwa language family to which nearly all the indigenous peoples belong.

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Emanemua, Adebowale Bandele. "Human trafficking: a variant of the historic slave trade in contemporary Nigeria." AFRREV IJAH: An International Journal of Arts and Humanities 5, no. 3 (July 19, 2016): 255. http://dx.doi.org/10.4314/ijah.v5i3.21.

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UGO NWOKEJI, G., and DAVID ELTIS. "CHARACTERISTICS OF CAPTIVES LEAVING THE CAMEROONS FOR THE AMERICAS, 1822–37." Journal of African History 43, no. 2 (July 2002): 191–210. http://dx.doi.org/10.1017/s0021853701008076.

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On the basis of identifying the likely geographic origins of African names extracted from the Sierra Leone Liberated African registers, this essay estimates the provenance of the transatlantic slave trade that drew on the Cameroons estuary between 1822 and 1837. The sample, drawn from six separate vessels, is broken down by age and sex category and constitutes about 7 per cent of all Africans who left from the region in these years. It makes possible analysis of changes over time, comparisons of age and sex with distance between embarkation point and likely provenance zone, as well as interaction between Old Calabar and the Cameroons regions in the supply of slaves. The great majority of the captives originated within 200 miles of the coast and within 120 miles of the modern border with Nigeria.

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Elechi, Maraizu. "Western Racist Ideologies and the Nigerian Predicament." Dialogue and Universalism 31, no. 1 (2021): 87–104. http://dx.doi.org/10.5840/du20213116.

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Racism is responsible for discrimination against some citizens in Nigeria. It influences government's policies and actions and militates against equity and equal opportunity for all. It has effaced indigenous values and ebbed the country into groaning predicaments of shattered destiny and derailed national development. Racism hinges on superciliousness and the assumed superiority of one tribe and religion over the others. These bring to the fore two forms of racism in Nigeria: institutional and interpersonal racisms. The Western selfish motive to dominate, marginalize, and sustain economic gains, political expansion, psycho-mental control, and socio-cultural devaluations escalated racism in Nigeria. Racist ideologies were entrenched through the selfish ventures of slave trade, colonialism and neo-colonialism, which enforced an unprecedented unjust harvest of impugnable systemic practices. Neo-colonial forces continue to promote ethnocentrism, cultural imperialism, and the dehumanization, exploitation, oppression, and suppression of Africans. Adopting a methodical approach of critical analysis, this article spotlights the negative effects of racism on Nigeria's development. However, the bristling challenges of racist ideologies can be resolved within the epistemological compass of gynist deconstruction approach to human thought and action for a better universe of one human race.

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Omonijo, Dare O., Michael C. Anyaegbunam, Chidozie B. Obiorah, Samuel N. C. Nwagbo, Caleb A. Ayedun, Victoria Ajibola Adeleke, Elizabeth I. Olowookere, Jonathan A. Odukoya, and Chioma Agubo. "Examining the Social Problem of Kidnapping as a Reaction Against Injustice in Nigeria." Academic Journal of Interdisciplinary Studies 8, no. 2 (July 1, 2019): 176–85. http://dx.doi.org/10.2478/ajis-2019-0029.

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Abstract Although, studies have shown several cases of kidnapping in both developed and developing countries but the case of a developing country like Nigeria is seems to be pathetic and worrisome, largely because of its contributions to the ancient slave trade that greatly affected several Nigerians for many centuries in the past. With such awful experiences in the past and its contribution to backwardness of the human race, one would have thought that cases of kidnapping would never occur in Nigeria, but the reverse has been the case in the contemporary. Hence, several studies have emerged on the subject of kidnapping in recent times. However, it could be observed that these studies are strongly connected with rituals power, wealth and traditional purposes. While the nature of the Nigerian society which is characterised by injustice and its contributions to the menace of kidnapping has been hitherto neglected in academic literature. The present study intends to address this flaw in knowledge by addressing the three research questions raised. Being a review paper, the study engaged secondary data in collecting relevant information to analyse and illustrate questions raised. The study argues that if the current high level of injustice in Nigeria could be reduced, there may be a corresponding reduction in the cases of kidnapping.

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Gaudio, Rudolf P. "TRANS-SAHARAN TRADE: THE ROUTES OF ‘AFRICAN SEXUALITY’." Journal of African History 55, no. 3 (September 22, 2014): 317–30. http://dx.doi.org/10.1017/s0021853714000619.

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AbstractThe idea that homosexuality is ‘un-African’ is widely regarded, at least among Western scholars, as a myth concocted during the colonial era. The evidence adduced to support this consensus is largely convincing, but it does not account for all the features of contemporary African leaders’ homophobic discourses. In particular, it does not account for differences between Christian and Muslim rhetorics with respect to a putative ‘African sexuality’. Historical, ethnographic, and literary evidence suggests these differences can be traced in part to the trans-Saharan slave trade, which gave rise to racialized sexual tropes of blacks and Arabs that circulated and continue to circulate on both sides of the Sahara. In Nigeria and perhaps elsewhere, it seems that sexual stereotypes of Arabs and black Africans derived from both the trans-Saharan trade and European colonial rule have been respectively, if unevenly, mapped onto Muslims and Christians, in a way that hinders national integration. This is so even when the leaders of both groups seem to be in agreement, as when they join forces to condemn homosexuality. To ignore such religious, racial, and sexual contradictions is to ignore some of the major cultural faultlines within contemporary African nation-states and the continent overall.

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Wild, Johanna. "The Currency of Memory: Ndidi Dike'sWaka-into-Bondageand the Materiality of the Slave Trade in Nigeria and Britain." Critical Interventions 10, no. 2 (May 3, 2016): 237–53. http://dx.doi.org/10.1080/19301944.2016.1205386.

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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 (May 31, 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 influence of social media (SM), website quality (WQ), and online word of mouth (eWOM) on tourists’ festival satisfaction (FS) and festival revisiting intention (FRI). Data were gathered from samples of 473 diaspora tourists at Badagry Diaspora Festival in Nigeria and analyzed using partial least square structural equation modelling (PLS-SEM) with the aid of WarpPLS (7.0). The findings of the study revealed that social media (SM), festival quality (FQ), website quality (WQ), and electronic word of mouth (eWOM) had a positive and significant relationship with tourists’ festival satisfaction. Additionally, this study found that festival quality had a positive impact on the intention of the tourists to revisit the Badagry Diaspora Festival because tourist attitude is influenced by the socio-cultural background of tourists. Moreover, the result revealed the partial mediating effect of festival satisfaction in the relationship between (a) SM, (b) FQ, (c) WQ, and (d) eWOM and tourists’ festival satisfaction. Similarly, cultural motivation was also found to mediate the relationship between tourists’ festival satisfaction and festival revisiting intension (RI). Based on the findings, the implications of the festival sustainability and future research directions were discussed.

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LAW, ROBIN. "THE SLOW SUPPRESSION OF THE SLAVE TRADE IN SOUTHEASTERN NIGERIA - The Abolition of the Slave Trade in Southeastern Nigeria, 1885–1950. By A. E. Afigbo. Rochester, NY:University of Rochester Press, 2006. Pp. xv+208. $75/£45 (isbn1-58046-242-1)." Journal of African History 49, no. 1 (March 2008): 144–46. http://dx.doi.org/10.1017/s0021853708003472.

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Martino, Enrique. "Panya: Economies of Deception and the Discontinuities of Indentured Labour Recruitment and the Slave Trade, Nigeria and Fernando Pó, 1890s–1940s." African Economic History 44, no. 1 (2016): 91–129. http://dx.doi.org/10.1353/aeh.2016.0004.

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OFFIONG, EKWUTOSI ESSIEN. "LANGUAGE AND DISCOURSE IN NIGERIAN EDUCATION: HISTORIC IMPLICATION OF GENDER ISSUES." Society Register 3, no. 4 (December 31, 2019): 37–56. http://dx.doi.org/10.14746/sr.2019.3.4.03.

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Abstract This paper examines the influence and power of language in education in Nigeria from the precolonial to colonial and post-colonial times. This is with regards to the effect of language on gender issues within the country. Nigeria, a country on the west coast of Africa is multi-ethnic with over 150 (one hundred and fifty) ethnic groups with their different indigenous languages and cultures. As a colony of the British, the Christian missionaries who first introduced western form of education in Nigeria used the British English language as a medium of communication and subsequently with the establishment of colonial administration in the country, English language was made the official language of the country. This paper contains a critical analysis of the use of English Language in the country and its implications on communication in social and economic interactions of individuals within the various communities across the country. It argues that the proliferation of the English language was through education of which the male gender benefitted more than their female counterparts due to the patriarchal dominance in the country. The data for the study was collated from random interviews and other written sources. The research discovered that the knowledge and ability to speak fluently and write the English language had a direct influence on the socio-political and economic status of individuals within the country. The women who benefitted from this were comparatively fewer than the men due to some prevailing conditions of what could be called in the present the subjugation of women the society. Critical discourse analysis is adopted for this study. It argues that English language dependency by Nigerians shows that forms of the colonial experience is still evident and these were all initiated during the past interactions with west through the transatlantic slave trade and colonial rule. This is because discourse as a social construct is created and perpetuated by the persons who have the language power and means of communication. The Nigerian family being of a conservative orientation derives its power directly from the father who is the patriarch of the family as obtained in the traditional set up of communities and the Nigerian society in general. This has grave effect on the opposite gender

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Nana Opare Kwakye, Abraham. "Returning African Christians in Mission to the Gold Coast." Studies in World Christianity 24, no. 1 (April 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 in Switzerland and Ghana, this paper explores the missionary initiative of Jamaican Christians who worked under the aegis of the Basel Evangelical Missionary Society from 1843 to 1918. It provides evidence that these Jamaican Christians became principal agents for the success of the Basel Mission's enterprise in the Gold Coast in the nineteenth century. The paper argues against a Eurocentric approach to mission historiography that has obviated the roles of Africans in the nineteenth century and demonstrates the legacy which these returning Africans have left the church in Africa.

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Afeadie, Philip Atsu. "Ambiguities of Colonial Law: the Case of Muhammadu Aminu, Former Political Agent and Chief Alkali of Kano." History in Africa 36 (2009): 17–52. http://dx.doi.org/10.1353/hia.2010.0002.

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Colonial law in Africa involved European moral and legal codes representing some rules of western law, as well as elements of African customary law. However, the colonial situation embodying political and economic domination necessarily negated the ideal practice of the rule of law. Nevertheless, the need arose to introduce some aspects of western law and codes of administration, including salary and benefits schemes for African employees of the colonial government, and legal entitlements such as court trials for accused government employees. These considerations were deemed necessary, if at least to propitiate metropolitan critics of the colonial establishment. Also some rule of law was required for the organization of the colonial economy, including regulation of productive systems and commercial relations. As well, the need for indigenous support necessitated dabbling in indigenous customary conventions. In Muslim polities such as Kano in northern Nigeria, customary conventions included Islamic law.On the establishment of colonial rule in Kano, judicial administration was organized on three principal institutions, involving the resident's provincial court, the judicial council (emir's court), and the chief alkali's court in Kano City with corresponding district alkali courts. The resident's provincial court had jurisdiction over colonial civil servants, including African employees such as soldiers, police constables, clerks and political agents. Also, the provincial court was responsible for enforcing the abolition of the slave trade in the region. The judicial council, classified as “Grade A” court, was composed of the emir, thewaziri(chief legal counselor), the chiefalkaliof Kano (chief judge), theimam(the religious leader of Kano mosque), thema'aji(treasurer), and general assistants including some notable scholars of Kano city. The council adopted thesha'ria(Muslim law) and local Hausa custom, and its jurisdiction extended over “matters of violence, questions of taxation and administration, and cases involving property rights, whether over land, livestock, trade goods, or slaves.” On the issue of capital sentencing, the judicial council required the approval of the resident. The council was also prohibited from authorizing punishments involving torture, mutilation, or decapitation.

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Anderson, Richard. "Uncovering testimonies of slavery and the slave trade in missionary sources: the SHADD biographies project and the CMS and MMS archives for Sierra Leone, Nigeria, and the Gambia." Slavery & Abolition 38, no. 3 (September 22, 2016): 620–44. http://dx.doi.org/10.1080/0144039x.2016.1223709.

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Usman, Mohammed. "Impact of Employee Involvement in Trade Unions on Employee Well Being in Federal University Kashere Gombe State, Nigeria." Scholedge International Journal of Business Policy & Governance ISSN 2394-3351 5, no. 9 (April 4, 2019): 83. http://dx.doi.org/10.19085/journal.sijbpg050901.

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<p>Effective trade unions in Nigeria play crucial roles in protecting the interest of their members. Without employee unions in Nigerian organization’s workers would be turned to slaves. Therefore, there is a need for employees to form unions for their welfare and well being. The paper aimed at examining the impact of employee involvement in trade unions on employee well being in Federal University Kashere of Gombe State Nigeria. Data were collected through interview and observation. The respondents of the study were the employees of Federal University Kashere who are members and some executives of ASUU, NASUU, SSANU and NAAT. Literature was reviewed through journal articles, bulletins, internet and prior knowledge on text books. The study found that the four trade unions in Federal University Kashere played significant roles in protecting the interest of their members which leads to the well being of the employees. The study recommended that the trade unions should seek for full certification from the national body to progress from an observer’s status in order to function fully. By pioneering research on staff unions in Federal University Kashere and adding on existing literature on trade unions, the paper contributes to knowledge.</p>

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Hammond, Lauren. "Book Review: A.E Afigbo, (2006) The Abolition of the Slave Trade in Southeastern Nigeria, 1885—1950. Rochester, NY: University of Rochester Press, 2006. pp 129 + Appendix, Index and Illustrations. ISBN: 9781580462426. Price: US$75 (hbk)." Journal of Asian and African Studies 43, no. 2 (April 2008): 239–41. http://dx.doi.org/10.1177/0021909607087222.

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Northrup, David. "A. E. Afigbo. The Abolition of the Slave Trade in Southeastern Nigeria. 1885-1950. Rochester: University of Rochester Press, 2006. Rochester Studies in African History and the Diaspora. xv + 210 pp. Maps. Appendixes. Bibliography. Index. $75.00. Cloth." African Studies Review 50, no. 2 (September 2007): 228–29. http://dx.doi.org/10.1353/arw.2007.0116.

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Spyropoulos, Daphne Catherine. "Cultural Competence of Western Psychotherapists in Helping Sex Trade Survivors: An Initial Exploration." Journal of Modern Slavery 4, no. 1 (2018): 168–79. http://dx.doi.org/10.22150/jms/zkbi7667.

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Sex-trafficking survivors that come from the Developing world and who become free in the west, can receive help from western psychotherapists. A therapist who is able to provide help to a former sex-slave of this origin is answering to a need for culturally competent mental health professionals. To serve this goal, the author analyses the example of Nigerian women who become free in the west and provides information about their background that could be useful in session. Parallel to this discussion, the question of whether cross-cultural differences can be overcome in therapy in an ethical way arises.

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Weiss, Holger. "The Illegal Trade in Slaves from German Northern Cameroon to British Northern Nigeria." African Economic History, no. 28 (2000): 141. http://dx.doi.org/10.2307/3601652.

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LYNN, MARTIN. "SLAVE-TRADING PORTS OF THE NIGERIAN HINTERLAND: Ports of the Slave Trade (Bights of Benin and Biafra). Edited by ROBIN LAW and SILKE STRICKRODT. Stirling: Centre of Commonwealth Studies, University of Stirling, 1999. Pp. vi + 189. £10, paperback (ISBN 1-85769-101-6)." Journal of African History 42, no. 1 (March 2001): 117–72. http://dx.doi.org/10.1017/s0021853700247890.

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Schmidt, Sebastian. "New Ways of Analysing the History of Varieties of English – An Acoustic Analysis of Early Pop Music Recordings from Ghana." Research in Language 10, no. 2 (June 30, 2012): 123–31. http://dx.doi.org/10.2478/v10015-011-0045-6.

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Focusing on English in Ghana, this paper explores some ways in which early popular music recordings might be used to reconstruct the phonology of colonial and post-colonial Englishes in a situation where other recordings are (mostly) absent. While the history of standard and, to a certain degree, non-standard varieties of “Inner Circle Englishes” (Kachru 1986) has received linguistic attention, diachronic investigations of Outer Circle varieties are still the exception. For the most part, descriptions of the history of post-colonial Englishes are restricted to sociohistorical outlines from a macro-sociolinguistic perspective with little if any reference to the linguistic structure of earlier stages of the varieties. One main reason for this lack of diachronic studies is the limited availability of authentic historical data. In contrast to spoken material, written sources are more readily available, since early travel accounts, diaries or memoirs of missionaries, traders and administrators often contain quotes and at times there are even documents produced by speakers of colonial Englishes themselves (cf. the diary of Antera Duke, a late 18th century Nigerian slave trader; Behrendt et al. 2010). Such material provides insights into the morphology, syntax and the lexicon of earlier stages of varieties of English (cf. Hickey 2010), but it is inadequate for the reconstruction of phonological systems. Obtaining spoken material, which permits phonological investigation, is far more difficult, since there are comparatively few early recordings of Outer Circle Englishes. In such cases, popular music recordings can fill the gap. I will present first results of an acoustic analysis of Ghanaian “Highlife” songs from the 1950s to 1960s. My results show that vowel subsystems in the 1950s and 1960s show a different kind of variation than in present-day Ghanaian English. Particularly the STRUT lexical set is realized as /a, ɔ/ in the Highlife-corpus. Today, it is realized with three different vowels in Ghanaian English, /a, ε, ɔ/ (Huber 2004: 849). A particular emphasis will also be on the way Praat (Boersma and Weenink 2011) can be used to analyze music recordings.

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Irving, T. B. "King Zumbi and the Male Movement in Brazil." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 397–409. http://dx.doi.org/10.35632/ajis.v9i3.2577.

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Three great regions of America deserve a Muslim's attedon because oftheir Islamic past: Brazil in South America; the Caribbean, which scarcely hasbeen explored in this tespect; and the United States. Over 12 percent of theUnited States' population, and even more in the Caribbean, is of African origin,whereas Brazil has a similar or greater proportion of African descent.The enslavement and transportation of Africans to the New World continuedfor another three or four centuries after the region's indigenous Indianpopulations had either been killed off or driven into the plains and wooc1s.While knowledge of the original African Muslims in Notth America is vaguely acknowledged, teseatch is still required on the West Indies. Brazil's case,however, is clearer due to its proud history of the Palmares republic, whichalmost achieved its freedom in the seventeenth century, and the clearly Islamicnineteenth-century Male movement. As a postscript, the Canudos movement in 1897 also contained some Islamic features.In the Spanish colonies, the decline of the indigenous Indian populationsbegan quickly. To offset this development, Bartolome de Las Casas (1474-1566), Bishop of Chiapas, Mexico, suggested the importation of enslavedAfricans to the new colonies, whete they could then be converted to Christianity.Few persons have exercised such a baneful effect on society as thisman, who is often called the "Apostle of the Indies." However, othes knewhim as the "Enslaver of Africans," especially the Muslims, who he called"Moots." These facts of African slavery apply to almost all of the Atlanticcoast of the Americas, from Maryland and Virginia to Argentina, as well asto some countries along the Pacific coast such as Ecuador and Peru. If thisaspect of Muslim history and the Islamic heritage is to be preserved for humanhistory, we need to devote more study to it.This tragedy began in the sixteenth century and, after mote than four hundredyears, its effects are still apparent. If those Africans caught and sold intoslavery were educated, as many of them were, they were generally Muslimsand wrote in Arabic. Thus, many educated and literate slaves kept the recordsfor their sometimes illiterate plantation masters, who often could not read ormake any mathematical calculations, let alone handle formal bookkeeping.In 1532, the first permanent European settlement was established in Brazil,a country which since that date has never been wholly cut off from WestAfrica: even today trade is carried on with the Guinea coast. Yoruba influencefrom Nigeria and Benin has been almost as pervasive in some regions of ...

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Orabueze, Florence O., Victor O. Ukaogo, Ifeyinwa David-Ojukwu, Godstime Irene Eze, and Chiamaka I. Orabueze. "Reminiscence on #EndSARS Protests of 2020 in Nigeria." Rupkatha Journal on Interdisciplinary Studies in Humanities 13, no. 1 (March 28, 2021). http://dx.doi.org/10.21659/rupkatha.v13n1.11.

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Every misfortune of the black man, particularly in Africa, has been blamed on the Europeans because of Trans Atlantic Slave Trade and colonization of different parts of Africa. However, the present study on the #EndSARS protests that rocked Nigeria between October and November 2020 has proven that Africans, particularly Nigerians, should bear the burden of their problems and not point accusing fingers on foreigners. The study uses historical theoretical framework and qualitative and quantitative research methodologies to find out that the protest has an affinity, albeit in a milder degree, to the various agitations, including Boko Haram that have levied wars on the country. The corruption-riddled Nigeria and the re-enslavement and re-colonization of the citizens by the leaders have fired resistance in the youths of the country and it concludes that the only way the protest and agitations would stop is when the fundamental causes are addressed.

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"Decolonizing Engineering Education in Nigerian Higher Education." International Journal of Recent Technology and Engineering 9, no. 1 (May 30, 2020): 1887–93. http://dx.doi.org/10.35940/ijrte.a1568.059120.

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Manifestation of western views above the culturally accepted standards in the society has been a major topical issue and over the year’s African countries have been heavily influenced by western cultures which permeated their religion by the early missionaries and the Trans-Atlantic slave trade that was predominant then. These western influence is prevalent in engineering education and it affects the discipline. Engineering education is important for national development and competitiveness and it is vital in terms of supply of electricity, water, roads, telecommunication, transportation, factories, machineries. This paper explores decolonization as a concept and a panacea to the challenges of engineering education in Nigeria, stressing the need to decolonize the discipline. The research was a theoretical study as it relied on relevant literature to address the topic under consideration. The findings of the study revealed that engineering education in Nigeria is constrained by lots of challenges which include fallen standards, obsolete curriculum, poor funding, inadequate infrastructure which affect the conduct of the discipline. It was also revealed that the engineering legacy the British bequeathed to Nigeria has continued without much change to it and there is therefore a need to decolonize engineering education in Nigeria. There is therefore the need to decolonize the curriculum, the teaching and learning approach, the language. The ministry of education must also coordinate with other engineering bodies to ensure that the curriculum is reviewed to suit the culture of the country.

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Sayer, Faye. "Localizing the Narrative: The Representation of the Slave Trade and Enslavement Within Nigerian Museums." Journal of African Diaspora Archaeology and Heritage, August 18, 2021, 1–26. http://dx.doi.org/10.1080/21619441.2021.1963034.

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Journal articles on the topic 'Slave trade Nigeria'

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