Добірка наукової літератури з теми "Indigenous peoples Nigeria"

Adult Education as a humanitarian discipline is critical for ensuring social justice, human capital development and social transformation in different walks of human life. The role of Adult Education in achieving the above objectives could only be visible in Africa with the institution building. The decolonisation process of adult education played a vital role in ensuring such institution building in Africa. The early inception of Adult Education in Africa has received enormous contributions of great scholars and educators, who established and strengthened institutions of indigenous education for proper entrenchment of Adult Education. One of such great scholars was Professor Lalage Bown of blessed memory, who contributed to Adult Education discourse across many African countries. This chapter uses primary and secondary sources of data to establish ways of enhancing Adult Education, while reflecting on the works and legacies of Bown. It discusses the legacies of Lalage in the light of personal reflection of the author, who was privileged to meet Bown at a conference as a student at the University of Glasgow. The chapter draws from the experience of the people who worked or had encounters with Professor Bown in Nigeria and beyond. It examines publications and activities of Bown in the promotion of indigenous knowledge. It offers policy directions arising from the discussions of Bown’s legacies in order to provide solutions to the current economic, social and political development challenges facing Africa.

AbstractThe severity of extreme weather and climate change impacts around the world has been a public health concern in the last few decades. Apart from greenhouse gas generation, poor waste management exacerbates consequences of global warming such as flooding, lower crop yields, and the epidemic of diseases which can escalate into disastrous situations. The general public in developing economies sees wastes as valueless materials and disposes them through open burning, stream dumping, or as conveniently as possible. Also, the cutting of trees for firewood leads to deforestation and desertification that increase people’s vulnerability to climate change impact. Against this backdrop, there is a need for a paradigm shift toward developing indigenous technologies that convert solid waste to cheap and clean energy. Various innovations use the “green technology approach” in putting trash back into the value chain. Furthermore, the green technology approach has a great potential to enhance adaptation and resilience among climate change-displaced populations where they can set up microenterprise on useful end products. In this chapter, unique features of these technologies at the Renewable Resources Centre of the University of Ibadan, practice-oriented researches, and a case study at Kube-Atenda community Ibadan, Nigeria, are presented. This chapter is therefore set out to showcase examples of waste management initiatives and strategies that have been successfully implemented elsewhere by the authors. It also focuses on how some countries in the continent, with developing economies, may foster their resilience and their capacity to adapt to climate change.

AbstractThe severity of extreme weather and climate change impacts around the world has been a public health concern in the last few decades. Apart from greenhouse gas generation, poor waste management exacerbates consequences of global warming such as flooding, lower crop yields, and the epidemic of diseases which can escalate into disastrous situations. The general public in developing economies sees wastes as valueless materials and disposes them through open burning, stream dumping, or as conveniently as possible. Also, the cutting of trees for firewood leads to deforestation and desertification that increase people’s vulnerability to climate change impact. Against this backdrop, there is a need for a paradigm shift toward developing indigenous technologies that convert solid waste to cheap and clean energy. Various innovations use the “green technology approach” in putting trash back into the value chain. Furthermore, the green technology approach has a great potential to enhance adaptation and resilience among climate change-displaced populations where they can set up microenterprise on useful end products. In this chapter, unique features of these technologies at the Renewable Resources Centre of the University of Ibadan, practice-oriented researches, and a case study at Kube-Atenda community Ibadan, Nigeria, are presented. This chapter is therefore set out to showcase examples of waste management initiatives and strategies that have been successfully implemented elsewhere by the authors. It also focuses on how some countries in the continent, with developing economies, may foster their resilience and their capacity to adapt to climate change.

AbstractMost of Eriksen’s research over the years has somehow or other dealt with the local implications of globalization. He has looked at ethnic dynamics, the challenges of forging national identities, creolization and cosmopolitanism, the legacies of plantation societies and, more recently, climate change in the era of ‘accelerated acceleration’. Here we want to talk not just about cultural diversity and not just look at biological diversity, but both, because he believes that there are some important pattern resemblances between biological and cultural diversity. And many of the same forces militate against that and threaten to create a flattened world with less diversity, less difference. And, obviously, there is a concern for the future. We need to have an open ended future with different options, maximum flexibility and the current situation with more homogenization. We live in a time when there are important events taking place, too, from climate change to environmental destruction, and we need to do something about that. In order to show options and possibilities for the future, we have to focus on diversity because complex problems need diverse answers.Martina: I would like to start with a passion of mine to get into one of your main research themes: diversity. I’m a Marvel fan and, what is emerging, is a reduction of what Marvel has always been about: diversity in comics. There seems to be a standardization that reduces the specificity of each superhero and so it seems that everyone is the same in a kind of indifference of difference. So in this hyper-diversity, I think there is also a reduction of diversity. Do you see something similar in your studies as well?Thomas: It’s a great example, and it could be useful to look briefly at the history of thought about diversity and the way in which it’s suddenly come onto the agenda in a huge way. If you take a look at the number of journal articles about diversity and related concepts, the result is stunning. Before 1990, the concept was not much used. In the last 30 years or so, it’s positively exploded. You now find massive research on biodiversity, cultural diversity, agro-biodiversity, biocultural diversity, indigenous diversity and so on. You’ll also notice that the growth curve has this ‘overheating shape’ indicating exponential growth in the use of the terms. And why is this? Well, I think this has something to do with what Hegel described when he said that ‘the owl of Minerva flies at dusk,’ which is to say that it is only when a phenomenon is being threatened or even gone that it catches widespread attention. Regarding diversity, we may be witnessing this mechanism. The extreme interest in diversity talk since around 1990 is largely a result of its loss which became increasingly noticeable since the beginning of the overheating years in the early 1990s. So many things happened at the same time, more or less. I was just reminded yesterday of the fact that Nelson Mandela was released almost exactly a year after the fall of the Berlin Wall. There were many major events taking place, seemingly independently of each other, in different parts of the world. This has something to do with what you’re talking about, because yes, I think you’re right, there has been a reduction of many kinds of diversity.So when we speak of superdiversity, which we do sometimes in migration studies (Vertovec, 2023), we’re really mainly talking about people who are diverse in the same ways, or rather people who are diverse in compatible ways. They all fit into the template of modernity. So the big paradox here of identity politics is that it expresses similarity more than difference. It’s not really about cultural difference because they rely on a shared language for talking about cultural difference. So in other words, in order to show how different you are from everybody else, you first have to become quite similar. Otherwise, there is a real risk that we’d end up like Ludwig Wittgenstein’s lion. In Philosophical Investigations (Wittgenstein, 1983), he remarks that if a lion could talk, we wouldn’t understand what it was saying. Lévi-Strauss actually says something similar in Tristes Tropiques (Lévi-Strauss, 1976) where he describes meeting an Amazonian people, I think it was the Nambikwara, who are so close that he could touch them, and yet it is as though there were a glass wall between them. That’s real diversity. It’s different in a way that makes translation difficult. And it’s another world. It’s a different ontology.These days, I’m reading a book by Leslie Bank and Nellie Sharpley about the Coronavirus pandemic in South Africa (Bank & Sharpley, 2022), and there are rural communities in the Eastern Cape which don’t trust biomedicine, so many refuse vaccinations. They resist it. They don’t trust it. Perhaps they trust traditional remedies slightly more. This was and is the situation with HIV-AIDS as well. This is a kind of diversity which is understandable and translateable, yet fundamental. You know, there are really different ways in which we see the Cosmos and the universe. So if you take the Marvel films, they’ve really sort of renovated and renewed the superhero phenomenon, which was almost dead when they began to revive it. As a kid around 1970, I was an avid reader of Superman and Batman. I also read a lot of Donald Duck and incidentally, a passion for i paperi and the Donald/Paperino universe is one curious commonality between Italy and Norway. Anyway, with the superheroes, everybody was very white. They represented a the white, conservative version of America. In the renewed Marvel universe, there are lots of literally very strong women, who are independent agents and not just pretty appendages to the men as they had often been in the past. You also had people with different cultural and racial identities. The Black Panther of Wakanda and all the mythology which went with it are very popular in many African countries. It’s huge in Nigeria, for example, and seems to add to the existing diversity. But then again, as we were saying and as you observed, these characters are diverse in comparable within a uniform framework, a pretty rigid cultural grammar which presupposes individualism: there are no very deep cultural differences in the way they see the world. So that’s the new kind of diversity, which really consists more of talking about diversity than being diverse. I should add that the superdiversity perspective is very useful, and I have often drawn on it myself in research on cultural complexity. But it remains framed within the language of modernity.Martina: What you just said makes me think of contradictory dimensions that are, however, held together by the same gaze. How is it that your approach helps hold together processes that nevertheless tell us the same thing about the concept of diversity?Thomas: When we talk about diversity, it may be fruitful to look at it from a different angle. We could look at traditional knowledge and bodily skills among indigenous peoples, for example, and ideas about nature and the afterlife. Typically, some would immediately object that this is wrong and we are right and they should learn science and should go to school, period. But that’s not the point when we approach them as scholars, because then we try to understand their worlds from within and you realize that this world is experienced and perceived in ways which are quite different from ours. One of the big debates in anthropology for a number of years now has concerned the relationship between culture and nature after Lévi-Strauss, the greatest anthropological theorist of the last century. His view was that all cultures have a clear distinction between culture and nature, which is allegedly a universal way of creating order. This view has been challenged by people who have done serious ethnographic work on the issue, from my Oslo colleague Signe Howell’s work in Malaysia to studies in Melanesia, but perhaps mainly in the Amazon, where anthropologists argue that there are many ways of conceptualising the relationship between humans and everything else. Many of these world-views are quite ecological in character. They see us as participants in the same universe as other animals, plants and even rocks and rivers, and might point out that ‘the land does not belong to us – we belong to the land’. That makes for a very different relationship to nature than the predatory, exploitative form typical of capitalist modernity. In other words, in these cultural worlds, there is no clear boundary between us humans and non-humans. If you go in that direction, you will discover that in fact, cultural diversity is about much more than giving rights to minorities and celebrating National Day in different ethnic costumes, or even establishing religious tolerance. That way of talking about diversity is useful, but it should not detract attention from deeper and older forms of diversity.

Abstract The objective of this study is to investigate the extent to which corporate social responsibility programme of oil and gas companies contribute to the social economic development in Niger Delta region that host oil and gas operations. Several stakeholders, namely Government leaders, community leaders and other members of oil and gas operating communities in Niger Delta are clamouring for a bigger share of revenue deriving from oil and gas operations in their areas in an effort to achieve a level of socio-economic development that is commensurate with the level of petroleum extraction