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Journal articles on the topic 'Women, Igbo'

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Published: 4 June 2021
Last updated: 15 February 2022

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1

Umezi, Patrick Ikenna. "Ilu Igbo: Igosipụta Ọnọdụ Ụmụnwaanyị n’ọkwa Ọchịchị n’ala Igbo." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (October 30, 2020): 216–32. http://dx.doi.org/10.4314/ujah.v20i3.12.

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Nchọcha a bụ maka Ilu Igbo: Igosipụta ọnọdụ ụmụnwaanyị n’ọkwa ọchịchị n’ala Igbo. Ihe nwanchọcha bu n’obi bụ izipụta etu ndị Igbo si eji ilu dị iche iche ha ji achọ okwu mma ezipụta na ụmụnwaanyị enweghi ọnọdụ n’ọchịchị n’ala Igbo. Nkụ dị na mba na-eghere mba nri. Ndị Igbo na-esi n’ilu dị iche iche were ezipụtaomenala ha. A bị a n’ala Igbo, ụmụnwaanyị bụ ndị a na-eleda anya nke ukwuu n’ihe gbasara ọnọdụ ọchịchị obodo dị iche iche. Odee nyochara ọnọdụ ọchịchị n’ala Igbo bido n’oge ochie ruo ugbu a; o mere ka o doo anya na n’agbanyeghị na usoro ọchịchị Bekee mere ka onye ọbụla nwee nhatanha ọnụokwu n’usoro ọchịchị mba ọbụla, ọ ka bụ ihe siri ike ugbu a nwaanyị ijide ọkwa ọchịchị n’ala Igbo. Ihe ndị a na-apụta ihe site n’ilu ndị Igbo ji ekwu okwu. Ụfọdụ ilu ndị ahụ bụ ndị a: Nwaanyị lerịa di ya, ike akpọọ ya nkụ., Ụbọchị di nwaanyị nwụrụ ka ọnụ mmiri okwu ya gwụrụ. Odee gara n’ihu wee jụọ ihe a ga-eme iji hụ na onye ọbụla nwere nhatanha ọnụokwu n’ọchịchị ododo dị iche iche. Ka o sila dị, ọ kọwapụtara na e nweela mgbanwo pụtatra ihe n’etu ndị Igbo si elegara ụmụnwaanyị anya n’ihe gbasara ọchịchị . Nke a pụtara na ụmụnwaanyị ji nwayọọ nwayọọ na-abanye n’ọkwa ọchịchị dị iche iche ugbu a. English Abstract Igbo Proverbs: X -Ray of the position of women in leadership position in Igboland. The writer intends to manifest how the Igbos use their proverbs to show that women have no chance in Igbo leadership position. The research was guided by transformational theory of leadership. The researcher traced the history of Igboleadership system from the time prior to the advent of the colonial masters till the present age. It was discovered that the Igbos look down on women when it comes to major decision making. They manifest this attitude through the proverbs they use in their daily conversations. Some of those proverbs are Nwaanyị lerịa di ya, ike akpọọ ya nkụ.(If a woman kooks down on her husband she would have a dry buttocks) Ụbọchị di nwaanyị nwụrụ ka ọnụ mmiri okwu ya gwụrụ. (whenever a woman loses her husband, she loses her speep saliva). However, it was noticed that in the present age, women are gradually being recognized in decision making process among the Igbos. He finally advocates that gender should not prevent peoples’ participation in leadership. Every person should be equal before the law. As such, women should not be excluded from leadership position among the Igbo.
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2

Amaefule, Adolphus Ekedimma. "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 3 (July 31, 2020): 116–35. http://dx.doi.org/10.1177/0146107920934699.

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There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral bars, to speak out all the more, to participate more actively in the political leadership of their region and the nation at large, to be much more committed to the Word of God, to be given, as women of fewer words but of mighty deeds, to a much more prophetic witnessing anywhere they find themselves.
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3

Bastian, Misty L. "Women in Igbo Life and Thought.:Women in Igbo Life and Thought." American Anthropologist 105, no. 2 (June 2003): 381. http://dx.doi.org/10.1525/aa.2003.105.2.381.1.

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4

Adenowo, Kehinde T., Olugbenga O. Eweoya, Olugbemi T. Olaniyan, and Abayomi Ajayi. "Dermatoglyphic appraisal of multiple births women in Igbo-Ora and Ogbomosho, South west, Nigeria." Anatomy Journal of Africa 9, no. 1 (May 12, 2020): 1744–51. http://dx.doi.org/10.4314/aja.v9i1.14.

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The scientific study of epidermal ridges on the palms and toes is termed dermatoglyphics. Multiple births occur when more than one fetus results from a single pregnancy. This study is aimed at determining the relationship if any between multiple births and palmar flexion creases. Two hundred Igbo-Ora and one hundred Ogbomosho healthy and consenting adult female indigenes aged between 25-50 years were recruited and grouped into 4; group I consisted of multiple births women in Igbo-Ora; group II consisted of single births women in Igbo-Ora; group III consisted of multiple births women in Ogbomosho; and group IV consisted of single births women in Ogbomosho. A total of 600 palms (Igbo-Ora n=400; Ogbomosho n=200) comprising of both hands were used in the study. Palm prints samples were obtained by asking the participants to wash their hands, towel dry them, after which they were stained with stamp ink pad and prints made on A4 paper in duplicates. Palm print patterns of 105 (Igbo-Ora) and 50 (Ogbomosho) women with multiple births were compared with 95 (Igbo-Ora) and 50 (Ogbomosho) women with single births. The percentage number of primary, P and intersection, I of palmar creases with complete transverse creases, C (PIC) 300 bilaterally was significantly greater (p < 0.005) in the hands of Igbo-Ora multiple births women (52.4 %) than their single births women (37.4%) while same trend was observed for Ogbomosho women although difference was statistically insignificant,(p > 0.005). In both Igbo-Ora and Ogbomosho women, PIC 310 bilaterally was found to be significantly higher (p < 0.05) in both hands of single births women than the multiple births women. Hence, dermatoglyphics can be said to have relationship with a woman’s tendency to giving birth to multiples. Keywords: Multiple births, dermatoglyphics, palmar flexion creases, Ogbomosho, Igbo-Ora
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5

Reynolds, Rachel R., and Joseph Therese Agbasiere. "Women in Igbo Life and Thought." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 3 (2001): 575. http://dx.doi.org/10.2307/486301.

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6

Wariboko, Onyinyechi Priscilla Christian, and Caroline N. Mbonu. "Di bụ ugwu nwanyị (Husband is the dignity of a woman): Reimagining the Validity of an Igbo Aphorism in Contemporary Society." Journal of Gender and Power 14, no. 2 (December 1, 2020): 103–22. http://dx.doi.org/10.2478/jgp-2020-0016.

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Abstract Cultural aphorisms tend to sustain gender disparity. There are certain cultural expressions which tend to sustain gender disparity and oppression among the Igbo of Nigeria. One of such is di bụ ugwu nwanyị, literally translated ‘husband is a woman’s dignity’. This Igbo maxim tends to foster gendered marginalization and oppression in contemporary Igboland. The saying reinforces the status of the husband as requisite for the visibility and pride of the woman. Perhaps this may explain why some marital issues such as husband infidelity, wife-battering, are culturally underplayed for protection of the man. Thus women are forced to endure abuses in their marriages. There exist a plethora of other gender related issues that are rooted in the di bụ ugwu nwanyị metaphor. This paper engages the implications of this Igbo cultural expression amidst the advocacy of gender justice and inclusivity in Igbo land. As qualitative study that adopts the phenomenological approach, this paper, draws insight from interviews, observations, oral histories and extant Igbo literature. Akachi Ezeigbo’s snail-sense feminism and Obioma Nnaemeka’s negofeminism undergird the theoretical framework. The paper advocates for the obliteration, or reinterpretation of di bụ ugwu nwanyị that honours dignity for gender equity and inclusivity so as to valorize the status of women in Igboland.
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7

Udemmadu, Thecla Ngozi. "Anthropo-Linguistic Place of Women in the Igbo Society: Illustrations from Igbo Proverbs." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 8, no. 1 (March 4, 2019): 92. http://dx.doi.org/10.4314/laligens.v8i1.9.

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8

Muonwe, Michael. "Women in Igbo traditional religion and politics: prospects for women’s political leadership role in Nigeria." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (October 30, 2020): 1–19. http://dx.doi.org/10.4314/ujah.v20i3.1.

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The struggle for political visibility, participation, and leadership of women has been a recurrent issue in all societies, including the most developed democracies. Whereas an appreciable improvement has been recorded in many western countries, Africa still ranks low generally as far as gender inclusivity in political leadership is concerned. Some scholars on Igbo society and culture cling to the popular opinion of blaming this scenario on colonialism. Such scholars usually paint an image of an ideal, precolonial, egalitarian Igbo society where women were more or less accorded more political and leadership space than in the present. In their opinion, reclaiming the past is a sure way to better gender inclusivity in politics. This paper is designed to interrogate critically such images of the past Igbo society. The author approaches the paper with the belief that such romantic view of the past, if not cautiously guided and critically appraised, may well result in nostalgia for a past that never was. The paper aims at hermeneutical-critical reading of women’s visibility and/or invisibility in the pre-colonial Igbo political leadership landscape, with the view of presenting a possible link of the present situation with the past, as well as tracing from this a path for the future of women’s political visibility, participation, and leadership in Nigeria. Keywords: Igbo, women, politics, leadership, colonialism
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Emeka-Nwobia, Ngozi U., and Roseline I. Ndimele. "Cultural conceptualization of women in Igbo Proverbs." UJAH: Unizik Journal of Arts and Humanities 20, no. 1 (July 16, 2019): 162. http://dx.doi.org/10.4314/ujah.v20i1.8.

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10

Ikwuemesi, Chuu Krydz. "Problems and Prospects of Uli Art Idiom and the Igbo Heritage Crisis." Utafiti 14, no. 2 (March 4, 2020): 171–201. http://dx.doi.org/10.1163/26836408-14010011.

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Abstract In their various books on Igbo culture, Simon Ottenberg, Adiele Afigbo, P-J Ezeh, Herbert Cole and Chike Aniakor make references to ‘Igbo receptivity’, the ‘resurgence of Igbo arts’, and ‘Igbo cultural self-hate’, in an attempt to capture the wandering of Igbo cultural attitudes from one level of experience to another. While ‘receptivity’ and ‘resurgence’ are positive characterisations and paint a picture of resilience, ‘self-hate’ depicts a postcolonial nihilist tendency also at the heart of Igbo culture. If art is one major index for expressing and assessing the culture of a people, the Igbo uli art, arguably spanning three stages of historical-stylistic development, offers a basis on which Igbo culture and heritage can be appreciated and appraised in light of its receptivity, resurgence, as well as self-hate. Relying on the works of the uli women classicists, the Nsukka artists, and the outcomes of the Art Republic workshops, I argue that traditions never die in any finalistic sense, but rather degenerate and then regenerate new ideas, while nourishing and refreshing paradigms which extend the history and experience of the old.
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11

Ezenwa-Ohaeto, N. "Linguistic Predetermination of Conjugal Status of Igbo Women." UJAH: Unizik Journal of Arts and Humanities 14, no. 1 (October 16, 2013): 20. http://dx.doi.org/10.4314/ujah.v14i1.2.

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12

Okeudo, Chijioke, and B. U. Ezem. "Sonographic Assessment of Amniotic Fluid Volume using Single Deepest Pocket (SDP) among Igbo Women with Uncomplicated Singleton Pregnancies." AFRICAN JOURNAL OF MEDICAL AND ALLIED SCIENCES 2, no. 1 (April 30, 2019): 1–18. http://dx.doi.org/10.33798/ajmas2019/00265.

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Background: The amniotic fluid is fundamental for proper fetal development and growth. Ultrasound visualization of the amniotic fluid permits both subjective and objective estimates of the amniotic fluid. Objective: The objective of this study was to determine the reference values of normal single deepest pocket (SDP) – upper and lower limits, mean SDP and variation of the SDP with gestational age among Igbo women of South-Eastern Nigeria extraction carrying uncomplicated singleton pregnancy. Methodology: This was a prospective cross sectional study involving 400 women carrying uncomplicated singleton pregnancies and who were sure of the date of the first day of their last menstrual period. The single deepest pocket / maximum vertical pool were determined once at presentation at the hospital.. The study was conducted from January 1st to December 31st 2015. The second author carried out all the scanning. The SDP was obtained. Results: The womens’ mean and median ages were the same at 28 years. The gestational age range of the pregnancies was 14-41 weeks. The mean SDP was 5.8cm, while the 5th and 95th percentiles were 3.3cm and 8.5cm respectively. There was no difference in the mean SDP in both term and preterm. There was irregular but continuous rise of mean SDP to a peak of 6.8cm at gestational age of 39 weeks. In conclusion, the participants had a mean SDP of 5.8cm. There was also a positive correlation between SDP and Gestational age. We therefore recommend a longitudinal study to assess perinatal outcome and abnormal amniotic fluid volume among Igbo women of South-Eastern Nigeria. Key words: Single Deepest Pocket, Uncomplicated Singleton Pregnancy, Igbo Women.
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13

Ohagwu, CC, CI Ohagwu, PO Abu, CU Eze, JC Eze, and MC Odo. "Perception of male gender preference among pregnant Igbo women." Annals of Medical and Health Sciences Research 4, no. 2 (2014): 173. http://dx.doi.org/10.4103/2141-9248.129027.

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14

Achebe, Christie. "Igbo Women in the Nigerian-Biafran War 1967-1970." Journal of Black Studies 40, no. 5 (January 12, 2010): 785–811. http://dx.doi.org/10.1177/0021934709351546.

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15

I B ADINMA and A O AGBAI, J. "Multiple births in Nigerian Igbo women: incidence and outcomes." Journal of Obstetrics and Gynaecology 17, no. 1 (January 1997): 42–44. http://dx.doi.org/10.1080/01443619750114077.

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16

Hodapp, James. "“Ndom heaved”: Imagining Igbo women in the Ogu Umunwanyi (1929 Women’s War) in Echewa’s I Saw the Sky Catch Fire." Journal of Commonwealth Literature 55, no. 2 (April 9, 2018): 246–58. http://dx.doi.org/10.1177/0021989418763710.

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The power of women to carry out explicit acts of resistance against colonialism has traditionally been of great interest within African literary studies. It is surprising therefore that within the field representations of Ogu Umunwanyi (1929 Women’s War) in Nigeria, patronizingly referred to as “riots” in British colonial reports, have received scant attention. This article, in part, compensates for this oversight and asserts the value of one representation of the Ogu Umunwanyi: T. Obinkaram Echewa’s 1992 novel I Saw the Sky Catch Fire. This article argues that the novel mobilizes a particularly Igbo women’s solidarity, Ndom, to fill out traditional histories and ethnographies of the Ogu. Echewa “Igbofies” the war story at various textual levels to alienate Anglophone readers with seemingly untranslatable words, sayings, and concepts with the ultimate goal of communicating an Igbo women’s way of being in the world. Ndom in the novel problematizes conventional Western understandings of time, space, and gender to at once endear non-Igbo readers to a foreign culture while foregrounding the novel’s unwillingness to offer the concept as a totalizing project.
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17

NWACHUKWU-AGBADA, J. O. J. "Women in Igbo-Language Videos: The Virtuous and the Villainous." Matatu 19, no. 1 (April 26, 1997): 67–80. http://dx.doi.org/10.1163/18757421-90000256.

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18

Callaway, Barbara. "Contrasting socialization of Igbo and Hausa women and political efficacy." Journal of Women, Politics & Policy 8, no. 2 (1988): 45–68. http://dx.doi.org/10.1080/1554477x.1988.9970518.

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19

Isiugo-Abanihe, Uche C. "THE SOCIO-CULTURAL CONTEXT OF HIGH FERTILITY AMONG IGBO WOMEN." International Sociology 9, no. 2 (June 1994): 237–58. http://dx.doi.org/10.1177/026858094009002008.

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20

Onah, H. E., S. N. Obi, and S. P. O. Akogu. "Waiting time to conception among the Igbo women of Enugu, Nigeria." Journal of Obstetrics and Gynaecology 29, no. 5 (January 2009): 412–14. http://dx.doi.org/10.1080/01443610902904324.

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21

ADINMA, J. I. B. "Practice and perceptions of female genital mutilation among Nigerian Igbo women." Journal of Obstetrics and Gynaecology 19, no. 1 (January 1999): 44–48. http://dx.doi.org/10.1080/01443619965958.

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22

Oluwasanu, Mojisola M., Yetunde O. John-Akinola, Adeyimika T. Desmennu, Opeyemi Oladunni, and Ayo S. Adebowale. "Access to Information on Family Planning and Use of Modern Contraceptives Among Married Igbo Women in Southeast, Nigeria." International Quarterly of Community Health Education 39, no. 4 (January 2, 2019): 233–43. http://dx.doi.org/10.1177/0272684x18821300.

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This study was conducted among married Igbo women in Nigeria who have the lowest median birth interval coupled with a culture of sex preference and low use of modern contraceptives. We examined the relationship between access to information on family planning and sex preference on the use of modern contraceptive (MC). The 2013 Nigeria Demographic and Health Survey data were used. The data of 1,661 women of reproductive age were analyzed in this study. Access to information on family planning was low, and almost half (48.6%) of the women had a score of zero. Controlling for possible confounding variables, the data show that women who have good (odds ratio [ OR]= 3.92; CI [2.28, 6.75], p < .001) and poor ( OR = 2.56; CI [1.85, 3.56], p < .001) access to information on family planning were more likely to use MC than those with no access to information on family planning. Sex preference showed no relationship with the use of MC. Families where husbands want more children than their wives inhibit ( OR = 0.62, CI [0.42, 0.90], p < .05) the use of MC compared with those families where husbands and wives fertility desire is the same. Public health programs by government and donors should intensify interventions to increase access to family planning information to promote the use of MC among married Igbo women.
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23

Ezumah, Nkoli N., and Catherine M. Di Domenico. "Enhancing the role of women in crop production: A case study of Igbo women in Nigeria." World Development 23, no. 10 (October 1995): 1731–44. http://dx.doi.org/10.1016/0305-750x(95)00075-n.

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24

IZUGBARA, C. "Transethnic itineraries for ethnomedical therapies in Nigeria: Igbo women seeking Ibibio cures." Health & Place 11, no. 1 (March 2005): 1–14. http://dx.doi.org/10.1016/j.healthplace.2003.12.001.

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Ijem, Blessing U., and Isaiah I. Agbo. "Language and Gender Representation in Chinua Achebe’s Things Fall Apart." English Language Teaching 12, no. 11 (October 24, 2019): 55. http://dx.doi.org/10.5539/elt.v12n11p55.

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This article examines the linguistic construction of gender in Chinua Achebe&rsquo;s Things Fall Apart. It shows how this reflects the social reality of the relationships between women and men in society, which is firstly structured in the unconscious mind. The examination of language use in constructing genders in the novel is important as it unveils the relationships between the male and the female in society. This is because gender representation is influenced by unconscious and hidden desires in man. This study specifically examines Achebe&rsquo;s use of grammatical categories in the construction of the male and female genders in Things Fall Apart. To this end, it reflects the pre-colonial Igbo society in its socially stratified mode, which language served as the instrument for both exclusion and oppression of women. This article shows that the male and female genders dance unequal dance in a socially, politically and economically stratified society where the generic male gender wields untold influence over women in that pre-colonial Igbo society. The study further shows that Achebe used language in Things Fall Apart to glorify masculine gender while portraying the female gender as docile, foolish, weak and irresponsible second-class citizen.
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Dim, Eugene Emeka. "Ethnoregional Dynamics of Intimate Partner Violence Against Women in Nigeria." Trauma, Violence, & Abuse 21, no. 5 (October 5, 2018): 870–85. http://dx.doi.org/10.1177/1524838018801335.

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Intimate partner violence (IPV) is a reality the average Nigerian woman has to grapple with everyday. Ethnicity and place of residence play a pivotal role in the social realities of Nigerian women, especially with their experience of IPV. However, there is a paucity of reviews examining the impact of ethnicity and place of residence on women’s experiences of IPV in Nigeria. This study seeks to explore the ethnoregional dynamics of IPV from the range of studies undertaken on the subject matter. Eighteen studies meant the inclusion criteria for analysis. The major criteria for selecting studies for analysis were peer-reviewed studies on IPV against women and studies on a Nigerian population, regardless of the nationality of the authors. Databases like the University of Saskatchewan Library, ProQuest, Sociological Abstracts, and Journal Storage ( JSTOR) were used in searching for peer-reviewed studies. The study revealed that Igbo women tend to experience IPV more than Yoruba and Hausa women. The study also found that rural women tend to experience IPV more than urban women. The study points out some of the services available for female victims of IPV and the possible strategies that can be adapted to reach them effectively.
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Ebere Nwazonobi, Patricia, Edwin O. Izuakor, Isaac Attah Edeh, Innocent Aliama, Loveth Ogbonne Ogudu, Beatrice Ogonna Ogbonna, and Victor Chinedu Ogbozor. "Religious and Ethical Dress Code Dynamics in Africa : Igbo Traditional Society in Focus." African Journal of Religion Philosophy and Culture 2, no. 1 (June 1, 2021): 5–22. http://dx.doi.org/10.31920/2634-7644/2020/v2n1a1.

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Dress can be a reflection of the social world order, which is bound by a tacit set of rules, customs, conventions, and rituals that guide face-to-face interaction as observed in Africa and among people of Igbo descent. Africans are known for their cultural values and norms which their dress codes are significantly recognised in line with their national identity and symbols. The method adopted in this research work is qualitative to dissect these negative attitudinal changes in dressing that have led to increase in promiscuity, less zeal in education, crime and corruption. Findings showed that ‘riot’ in dress code are a reflection of lack of family values and orientations, parental negligence and irresponsibility. From late twentieth century to this twenty first century, there is a twist in the ethics of dressing that have defiled moral values, class, status, religiosity and cultural identity. For instance, before the above mentioned period in any gathering, one can easily differentiate the married from the singles, celebrities from other members of the society, the affluence from the poor, masquerades from human beings, the prostitutes, and gigolos from the decent. Today, there is ‘riot’ in dress code that some people dress like traditional priests and lunatics in the name of fashion or ‘fashion in vogue’. Women, both married and single dress alike which makes it difficult to differentiate the married from the single; this is also applicable to men. The focus of this research work on Igbo of Southeast Nigeria is for effective investigation. Again, Igbo people are adventurers which brings the globe as a village to them be it negative or positive including dressing. People ought to adhere to religious and social differentiations in dress code which recognise regional groups, classes, occupation, majority and minority groups, educational levels, persons of different ages, men and women.
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Atata, Scholastica Ngozi. "Aged women, witchcraft, and social relations among the Igbo in South-Eastern Nigeria." Journal of Women & Aging 31, no. 3 (February 13, 2018): 231–47. http://dx.doi.org/10.1080/08952841.2018.1436415.

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29

Nwosu, Ijeoma Ikejiofor, Rita Oluchi Onoyima, Ignatius Ani Madu, and Victor Chukwunweike Nwokocha. "The socioeconomic effects of small-scale women businesses in broom production and marketing industry." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 283–95. http://dx.doi.org/10.1108/jec-11-2018-0080.

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Purpose Broom production and marketing is a local business industry operated by women in Nigeria. This activity serves not only as a source of livelihood to women but also has created job opportunities for the teeming unemployed persons in the rural areas. This paper aims to examine socioeconomic effects of small-scale women businesses in broom production and marketing industry in Nigeria with a view to analyze small-scale women businesses in Igbo Eze North District of Nigeria. Design/methodology/approach New economic theory was used to guide the study. The study adopted a quantitative research design comprising of semi-structured interviews, field observations, reference to relevant literature and a questionnaire survey of 340 female households engaged in broom production and marketing from fifteen villages. This sample size was selected using purposive sampling technique and Yamane formula. Frequencies and Spearman rank correlation were used to analyze the data. Findings The study found that broom production and marketing have an effect on the socioeconomic development of the people. The study found a positive relationship between broom production and marketing and income generated, education and occupation in the study area. This study concluded by suggesting that broom production in the study area should be mechanized to improve the quality and quantity of broom produced in the area. Practical implications This study has shown that Nigerian women have good potentials for entrepreneurship. Both the society and the government authorities should work together in supporting female ventures in Nigeria. Originality/value The paper empirically has shown the socioeconomic effects of small-scale women businesses in broom production and marketing on local household of Igbo Eze North District of Nigeria. This study stands as the first in Nigeria to consider the effects of broom production and marketing and how women in this part of Nigeria have used it to create job opportunities and opportunities of income for themselves and their families.
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Ikechebelu, J. I., N. N. Joe-Ikechebelu, and F. N. Obiajulu. "Knowledge, attitude and practice of family planning among Igbo women of south-eastern Nigeria." Journal of Obstetrics and Gynaecology 25, no. 8 (January 2005): 792–95. http://dx.doi.org/10.1080/01443610500328231.

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Onyeji, Christian. "Igbo rural women in Africa as creative personalities: musical processing of socio-economic solidarity." Journal of Musical Arts in Africa 1, no. 1 (January 2004): 84–101. http://dx.doi.org/10.2989/18121000409486689.

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Nkwo, Peter, and Hyacinth Onah. "Positive attitude to menopause and improved quality of life among Igbo women in Nigeria." International Journal of Gynecology & Obstetrics 103, no. 1 (July 18, 2008): 71–72. http://dx.doi.org/10.1016/j.ijgo.2008.05.006.

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Onyenaezichi, Odoh Samuel. "Igbo Women in The Cashew Industry in Obollo-Afor, South Eastern Nigeria Since 1978." South Asian Journal of Social Sciences and Humanities 02, no. 02 (2021): 121–34. http://dx.doi.org/10.48165/sajssh.2021.2211.

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Nwabunike, Collins, and Eric Y. Tenkorang. "Domestic and Marital Violence Among Three Ethnic Groups in Nigeria." Journal of Interpersonal Violence 32, no. 18 (July 24, 2015): 2751–76. http://dx.doi.org/10.1177/0886260515596147.

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There is evidence that between half and two thirds of Nigerian women have experienced domestic violence, and that this is higher in some ethnic groups than others. Yet, studies that examine the ethnic dimensions of domestic and marital violence are conspicuously missing in the literature. We fill this void using data from the Nigeria Demographic and Health Survey. Results indicate significant ethnic differences with Igbo women more likely to have experienced sexual and emotional violence compared with Yoruba women. Hausa women were however significantly less likely to experience physical and sexual violence but not emotional violence, compared with Yoruba women. Women with domineering husbands were significantly more likely to experience physical, sexual, and emotional violence. Similarly, those who thought wife-beating was justified were more likely to experience all three types of violence. The independent effects of ethnicity on domestic violence suggests that specific interventions may be needed for women belonging to different ethnic groups if the problem of domestic violence is to be dealt with effectively in Nigeria.
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Umeora, Odidika UgochukwuJ, and JohnsonA Obuna. "Perception of labor pain and utilization of obstetric analgesia by Igbo women of Southeast Nigeria." Journal of Obstetric Anaesthesia and Critical Care 4, no. 1 (2014): 18. http://dx.doi.org/10.4103/2249-4472.132815.

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Nduka, Udeagha, and Nwamah Grace Ozioma. "Chinua Achebe’s Things Fall Apart and the Role of Women in Igbo Traditional Religious Culture." Open Journal of Social Sciences 07, no. 12 (2019): 272–89. http://dx.doi.org/10.4236/jss.2019.712020.

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ya, M. Pri, and M. Angayarkan Vinayaga Selvi. "IGBO Women‟s Resilience and Politics of Survival in One is Enough by Flora NWAPA." International Journal of Humanities and Social Science 5, no. 2 (March 25, 2018): 43–45. http://dx.doi.org/10.14445/23942703/ijhss-v5i2p110.

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Chukwu, Christian Chima, and Ignatius Sunday Ume. "Celebration of childbirth through dance and the demystification of the male child in the Igbo Patriarchal Society: A decisive exposition." Revista Brasileira de Gestão Ambiental e Sustentabilidade 7, no. 15 (2020): 191–209. http://dx.doi.org/10.21438/rbgas(2020)071514.

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Celebration of childbirth, among the Igbo, is looked upon as an occasion of feasting and so every festal feature, especially good music is made available as a mark of thanksgiving to God. The birth of a new child is announced with a special kind of song called irri muo, and it is sung in celebration of the birth. Songs sung at childbirth are called umanwa, while in neighbouring communities, they are egwu omugho. Umanwa music is exclusively performed by women, and has survived until today in its original form through oral tradition. This paper, therefore, examines the celebration of childbirth through dance and the demystification of the male child in the Igbo Patriarchal Society. Among the findings, the paper acknowledges that there is always some excitement, merriment, joy and intoxication, mixed with some sparks of faith when the new entrant is added to a household. In addition, the paper recognizes that women are never fully recognized as mothers until the birth of a boy child. Disturbing as the preference is, this paper wonders and questions why women are being easily ridiculed, subjugated and divorced when and where the Y-chromosome, the sole determinant of the birth of the boy child is the exclusive preserve of the male gender. With this, the paper argues that since human personality, a prerogative and quality of every human being does not rest on gender, but on ability; the emphasis on the boy child is absolutely unnecessary because it does not add anything to ability. The paper further calls on the educated elite to enlighten their people to be aware that the dignity of the girl child is fundamentally, essentially and unquestionably equal to the dignity of the boy child. Finally, the paper concludes that, the male child has not in most cases fulfilled the long awaited expectations of being the second father in the house.
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Ikegwuonu, Chinwe Ifeoma, Uchendu Kingsley Ikenna, Okonkwo Innocent Nwabueze, Mba Chika Betina, Maduka Ignatius Chukwudi, and Onyenekwe Charles Chinedum. "Comparative Studies on Hormonal Changes and Metabolic Syndrome in Perimenopausal and Premenopausal Igbo Women in Enugu Metropolis Nigeria: A Cross-sectional Study." Current Women s Health Reviews 15, no. 4 (November 11, 2019): 284–94. http://dx.doi.org/10.2174/1381612825666190618125726.

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Background and Objective: Few studies have focused on the epidemiology of perimenopausal syndrome, and its prevalence in African women is concerningly high. This study investigated selected biochemical parameters, hormonal changes, and possible metabolic syndrome (MetS) in perimenopausal and premenopausal women among Igbo women in Enugu, Southeast of Nigeria. Methods: This study was conducted between March 2018 and November 2018. A total of 200 apparently healthy women, comprising 120 perimenopausal women (mean age 50 years) and 80 premenopausal women (mean age 35 years), living in Enugu, were randomly recruited for this study. Anthropometric indices (blood pressure, waist circumference, weight, and height) of these women were measured. Fasting blood samples were collected and used for measurement of luteinizing hormone (LH), estradiol (E2), follicle stimulating hormone (FSH), fasting plasma glucose (FPG), and lipid profile using standard methods. MetS in the perimenopausal and premenopausal women was observed using three different criteria: the National Cholesterol Education Program- Adult Treatment Panel 111 (NCEP-ATP 111), the World Health Organization (WHO), and International Diabetes Federation (IDF). Student’s t-test and Chi-square were used to compare continuous and categorical variables. Results: There were significantly (p<0.05) higher values of blood pressure (systolic and diastolic), FPG, waist circumference, LH, FSH, total cholesterol, and LDL-C, but significantly (p<0.05) lower values of estradiol in perimenopausal women as compared to premenopausal women. The incidence of MetS was higher in perimenopausal women as compared to premenopausal women in all the three criteria studied. Interpretation and Conclusion: Perimenopausal women have a higher risk for the development of metabolic syndrome-associated diseases than premenopausal women.
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Chijioke, Okeudo, Ezem Uche, Uwakwe Anderson, and Onoh Robinson. "Ultrasonographic Assessment of Amniotic Fluid Index in Normal Singleton Pregnancy among Igbo Women, South-Eastern Nigeria." Journal of Advances in Medicine and Medical Research 25, no. 7 (March 4, 2018): 1–6. http://dx.doi.org/10.9734/jammr/2018/28018.

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Idigo, Felicitas, Kingsley Ajibo, Angel-Mary Anakwue, Uloma Nwogu, and Ebbi Robinson. "Sonographic measurement of ear length among normal fetuses of pregnant Igbo women in port Harcourt, Nigeria." African Health Sciences 21, no. 1 (April 16, 2021): 338–48. http://dx.doi.org/10.4314/ahs.v21i1.43.

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Background: Fetal ear length measurement has been associated with some clinical values: sonographic marker for chromo- somal aneuploidy and for biometric estimation of fetal gestational age. Objectives: To establish a baseline reference value for fetal ear length and to assess relationship between fetal ear length and gestational age. Methods: Ear length measurements were obtained prospectively from fetuses in 551 normal singleton pregnancies of 15 to 41 weeks gestation. Normal cases were defined as normal sonographic findings during examination plus normal infant post-delivery. The relationship between gestational age (GA) in weeks and fetal ear length (FEL) in millimeters were analyzed by simple linear regression. Correlation of FEL measurements with GA, biparietal diameter (BPD), Head circumference (HC), Abdominal Circumference (AC), Femur Length (FL) and maternal age (MA) were also obtained. Results: Linear relationships were found between FEL and GA (FEL=0.872GA-2.972). There was a high correlation between FEL and GA (r = 0.837; P = .001). Good linear relationship and strong positive correlation were demonstrated between FEL and BPD, AC, HC, and FL (p<0.05). Conclusion: The result of this study provides normal baseline reference value for FEL. The study also showed good linear relationship and good correlation between FEL and fetal biometric measurements. Keywords: Fetal ear length; sonographic measurement; chromosomal aneuploidy.
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Ohaja, Magdalena, Jo Murphy-Lawless, and Margaret Dunlea. "Religion and Spirituality in Pregnancy and Birth: The Views of Birth Practitioners in Southeast Nigeria." Religions 10, no. 2 (January 28, 2019): 82. http://dx.doi.org/10.3390/rel10020082.

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Religion and spirituality have been acknowledged as crucial aspects of health and wellbeing. Nigeria, the most populous African country, is a multi-religious society where plural health systems (traditional and modern) co-exist. Religion is part of everyday conversation within the country and traditional healthcare providers are believed to have spiritual healing powers. Correspondingly, Nigerian women in their quest for a meaningful and comprehensive maternity care experience continue to use the plural health systems during the pregnancy birth continuum. Drawing from data collected through interviewing midwives (n = 7) and traditional birth attendants (n = 5), this paper explored the place of religion and spirituality within maternity care in the context of Igbo-Nigeria, through the lens of hermeneutic-phenomenology. Ethical approval was granted by relevant institutions and consent was obtained from each participant prior to the interviews. The findings revealed divergent views of the birth practitioners, influenced on one hand by conventional Western scientific ways of thinking, and on the other hand by traditional/cultural orientation. Healthcare professionals’ views on the place of religion and spirituality within maternity care in Igbo-Nigeria reflect societal norms, impacting either positively or negatively on women’s needs for a meaningful maternity care experience. In order to improve women’s satisfaction with their pregnancy and birth experience, it is important for the healthcare providers to pay attention to and reflect on their own religious and spiritual belief systems.
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Cole, Jennifer. "Foreword: Collective Memory and the Politics of Reproduction in Africa." Africa 75, no. 1 (February 2005): 1–9. http://dx.doi.org/10.3366/afr.2005.75.1.1.

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When Bamileke women in urban Cameroon give birth, older women often recall the ‘troubles’, the period between 1955 and 1974 when the UPC (Union des Populations du Cameroun) waged a battle of national independence, as a way of teaching their daughters about the hazards of reproduction and threats to Bamileke integrity as a people (Feldman-Savelsberget al.). Slightly to the north-west, in the Nigerian city of Kano, Igbo talk constantly about their memories of the Biafran war, using them to forge a sense of Igbo ethnic distinctiveness that reinforces patterns of patron-client relations critical to the maintenance of transregional connections (Smith), while further to the south many Yoruba are reassessing the meaning of the old practice of pawning children (Renne). Meanwhile in Botswana, where the AIDS epidemic exacts a high death toll, members of an Apostolic church create distinctive practices of remembering what caused a person's death. In so doing, they counter the attenuation of care and support that often occurs when people interpret death as due to illnesses transmitted through blood and improper sexual relations (Klaits). By contrast in a Samburu community in Kenya, the cultural practice ofntotoi, a complex board game, reproduces a male-dominated history of kinship, while systematically erasing a female narrative of adulterous births and forced infanticide. And among rural Beng in Côte d'Ivoire, beliefs and practices that structure infant care serve as an indirect critique of the violence of French colonialism and of its aftermath that continues to interfere in Beng lives in the form of high rates of infant mortality (Gottlieb). As these examples taken from this volume indicate, the papers gathered together in this special issue examine the complex and often contradictory ways in which the reproduction of memories shapes the social and biological reproduction of people.
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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (November 19, 2019): 88. http://dx.doi.org/10.5539/ijsp.v8n6p88.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing &ge;5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.
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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (November 19, 2019): 91. http://dx.doi.org/10.5539/ijsp.v8n6p91.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing &ge;5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.
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Uchendu, Uchechukwu, Griet Roets, and Michel Vandenbroeck. "Mapping constructs of gender in research on Igbo women in Nigeria: embracing a southern feminist theoretical perspective." Gender and Education 31, no. 4 (August 7, 2017): 508–24. http://dx.doi.org/10.1080/09540253.2017.1358807.

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Kingsley N., Okoro,. "Women and Peace Initiative in Igbo Traditional Society: A Viable Option for Peace Building in Modern Africa." Humanities and Social Sciences 1, no. 1 (2013): 58. http://dx.doi.org/10.11648/j.hss.20130101.17.

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Korieh, Chima J. "The Invisible Farmer? Women, Gender, and Colonial Agricultural Policy in the Igbo Region of Nigeria, c. 1913-1954." African Economic History, no. 29 (2001): 117. http://dx.doi.org/10.2307/3601709.

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Izugbara, C. O. "Urban Women's Use of Rural-Based Health Care Services: The Case of Igbo Women in Aba City, Nigeria." Journal of Urban Health: Bulletin of the New York Academy of Medicine 82, no. 1 (February 28, 2005): 111–21. http://dx.doi.org/10.1093/jurban/jti013.

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Wogu, Joseph Oluchukwu, Chinenye Amonyeze, Raphael Oluwasina Babatola Folorunsho, and Henry E. Aloh. "An Evaluation of the Impact of Media Campaign Against Female Genital Mutilation (FGM) in the Rural Communities of Enugu State, Nigeria." Global Journal of Health Science 11, no. 14 (November 10, 2019): 37. http://dx.doi.org/10.5539/gjhs.v11n14p37.

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This paper investigates the impact of media campaign against Female Genital Mutilation (FGM) in the rural areas of Enugu State. One hundred and sixty three women attending the antenatal clinics in six rural communities and twenty-four heads of Women groups were selected as sample for this cross-sectional survey. Structured questionnaire and interview were used to collect data while analysis of the data was done with SPSS version 20.0. The results reveal among others that the media campaign against FGM in Enugu state is ineffective. It further reveals that cultural values (51%), poor network reception (23%), epileptic power supply (18%), inaccessible media, and the nature of the content of the campaign are responsible for the ineffectiveness. Given the findings, the researchers recommends the modernization of the media and the contents of its FGM campaign for rural reach/accessibility, the development of pro-Igbo cultural programmes against FGM practice, and the use of visual methods to establish/prove the relationship between FGM, infections/diseases and maternal deaths. Further empirical research on FGM &ndash; maternal health care in Enugu State is recommended.
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