Pacification of the Primitive Tribes of the Lower Niger is a collection that tells the stories of African womanhood and what it is imagined to be. Among the stories are "The Gaps in My Memory," "A Childless Wife," "The Silence of the Gods," "The House Girl," and the title story, "Pacification of the Primitive Tribes of the Lower Niger." With each story, the reader continues to be drawn into the experiences, both feelings and thoughts, of women and girls... Situating the stories within rich context of culture and place enriches the reader's appreciation for the struggles, resilience, and oppression that is experienced on a daily basis by females around the world... In each story, we might wonder about what each character could have done to make a difference. Lemuel Warren Watson Provost professor Senior scientist, the Kinsey Institute "You see, women are not born. They are made. That's how they are made.... You ought to do it," she added as a last latch in her persuasion. --"The Gaps in My Memory" "There is nothing wrong with you," the doctor told me with utter certainty and pushed toward me, across his table, the report of my test.... "I am sure you will be pregnant," he added. I was no longer listening to him. I was right then wondering why I could not get pregnant if there was nothing wrong with me. --"A Childless Wife" "Satan is a liar," the pastor uttered and raised his Bible.... --"The Silence of the Gods" "You have made my day," she said and let me out of her embrace. I knew I felt the same thing I had felt with Anuli. I avoided her eyes so she would not see the joy that radiated on my face. It came as a surprise. --"The House Girl" Fide opened one of the drawers in his library and pulled out a brown folder. It was dusty and wrinkled on the edges and was secured tightly with a rope. He blew on it slowly to ward off the creams of dust. He then looked at what he had written over thirty years ago on the folder: "the Pacification of the Primitive." There was no impression on his face, which was then plain like his bald head. What was rather remarkable was his overall weakness; his hands trembled as he was untying the folder. When he pulled out a ream in it, his hands were also trembling, even as he sifted through the pages. He flipped through the first few pages; there was evidence of hesitations shown through cancellations and ripped pages, then he came to the section the author had entitled "The Evil Forest." On the margin, the author had other narratives that clarified what he was saying about the forest. There was a marginal narrative about egwugwu. Literally, he had unmasked egwugwu, calling it a "heathenish recreation at best" yet "a masculine secret society aimed at hoodwinking the people." --"Pacification of the Primitive Tribes of the Lower Niger
In his Apostolic Exhortation "Evangelii Nuntiandi", Pope Paul VI explores the connections between the practises of evangelization and the social, economic and political advancement of human affairs. The author, Jude Okocha, agrees with Paul VI that the church should not ignore the importance of the problems in the society in which we live, namely those concerning justice, liberation, development and peace in the world. Okocha points out that in evangelizing one takes very seriously the social context of the evangelized, since, after all, this is the whole issue of inculturation or contextualization of theology. This way, the content of theology - God - remains the same. Only the manner of expression differs. One can approve the contextualization of theology, but that does not imply compromising the deposit of faith.
Cocaine Hoppers provides empirical evidence to explain the involvement of Nigerians in the global cocaine trade. Investigating the criminogenic environment created by the Nigerian ‘state crisis,’ Oboh traces the geographic, demographic, economic, historical, political, and cultural factors enhancing cocaine culture in Nigeria. Based on years of research, Oboh reveals this social network that relies on “reverse social capital” wherein wealth and power are achieved through illegal means solely to benefit the individual. This lively, theoretically grounded study examines the new trend of traffickers dominating the illicit cocaine trade through West Africa to destinations across the globe to provide an account of Nigerian involvement in international drug trafficking as it has never been divulged before. This book will be appreciated by criminologists, social scientists, policymakers, drug researchers and organized crime scholars. And eagerly be read by those interested in Nigeria, and problems of African immigrants, and in the international drug trafficking.
This book of readings is designed to accomplish two tasks: to philosophize on Igwebuike and to honour Professor KANU, Ikechukwu Anthony, O.S.A. These two tasks or goals go hand in hand because Igwebuike is Professor Kanu’s philosophy. The book clearly demonstrates why Kanu deserves honour as an African philosopher who has introduced a way of doing African philosophy. It is an approach of doing philosophy that takes into account African ontology and cosmology. Igwebuike as a systematic African thought is exploratory in nature. It investigates issues with a view of seeing how they are related. Doing philosophy in this way takes into account not only the African context but the world as a complex entity with myriads of challenges. The myriads of challenges facing humanity have a representation in this book. For this reason the book is bound to have a global impact. In terms of philosophizing, this book demonstrates that Africa is confronted with many discourses. Discourses that are already going on but need a more systematic African philosophical approach. Some of the discourses are on the environment, governance, infrastructure, human and material resource among others. — Denis Odinga Okiya Maryknoll Insitute of African Studies, Nairobi, Kenya
This book explores in depth Ikpu-ala as a social justice value in the Igbo social justice system. The traditional social justice concept of ikpu-ala provides an important conceptual framework through which adult Igbo Christians can engage in a critical and conscious theological reflections upon how they can make the Igbo Christian community fully authentic and faithful to the Gospel of Jesus Christ. This is a process that will highlight the total transformation of the Igbo society, which began with the arrival of the missionaries in 1885. This reflection is based on the Igbo experience and understanding of Omenala, the Igbo moral code, in which the world of the material and the spiritual, while occupying distinct domains, nonetheless remain deeply intertwined. In this book, the author explores that for the Igbo community, the reality of theology has evolved as a distinct from of experience that is deeply connected with tradition for the sake of praxis (Don Browning, 1995). Consequently, the author not only sees Ikpu-ala as authentic Igbo social justice value but also considers it as something that can be integrated into the Christian social values without either destroying Igbos longstanding cultures or traditions. The author highlights two key lessons from the Igbo integration of ikpu-ala into Christian social justice: (1) that the Igbo Catholic Church should engage the Igbo culture and traditions in a theological interactive reflections for the incarnation of the Word among the Igbo Catholics, and (2) that Ikpu-ala, with its theological values, can assist the Igbo Catholic Church in the sacrament of reconciliation and so transform the twenty- first century Igbo Catholic into an integrated and authentic Christian.
This work attempts to assess corruption risks in five key areas of Nigerias defence and security establishments, namely political, financial, personnel, operations, and procurement. Using a simple and straightforward question-and-answer format, the assessment draws from interviews with key players in the industry as well as from secondary sources. The scope of the work includes the last few years of President Goodluck Jonathans administration and the threshold of the administration of President Muhammadu Buharia truly epochal period in the history of Nigerias fight against corruption, but also reflects policy gaps inherent in the transition in government. The work contributes to an area of literature which is both scanty and characterized by much secrecy. It is hoped therefore that this contribution will not only stimulate more frank and open discussion on the subject of corruption risks in Nigerias defence and security sector, but would also act as both a template and benchmark on which policy makers can embark on genuine and meaningful reforms.
Pacification of the Primitive Tribes of the Lower Niger is a collection that tells the stories of African womanhood and what it is imagined to be. Among the stories are "The Gaps in My Memory," "A Childless Wife," "The Silence of the Gods," "The House Girl," and the title story, "Pacification of the Primitive Tribes of the Lower Niger." With each story, the reader continues to be drawn into the experiences, both feelings and thoughts, of women and girls... Situating the stories within rich context of culture and place enriches the reader's appreciation for the struggles, resilience, and oppression that is experienced on a daily basis by females around the world... In each story, we might wonder about what each character could have done to make a difference. Lemuel Warren Watson Provost professor Senior scientist, the Kinsey Institute "You see, women are not born. They are made. That's how they are made.... You ought to do it," she added as a last latch in her persuasion. --"The Gaps in My Memory" "There is nothing wrong with you," the doctor told me with utter certainty and pushed toward me, across his table, the report of my test.... "I am sure you will be pregnant," he added. I was no longer listening to him. I was right then wondering why I could not get pregnant if there was nothing wrong with me. --"A Childless Wife" "Satan is a liar," the pastor uttered and raised his Bible.... --"The Silence of the Gods" "You have made my day," she said and let me out of her embrace. I knew I felt the same thing I had felt with Anuli. I avoided her eyes so she would not see the joy that radiated on my face. It came as a surprise. --"The House Girl" Fide opened one of the drawers in his library and pulled out a brown folder. It was dusty and wrinkled on the edges and was secured tightly with a rope. He blew on it slowly to ward off the creams of dust. He then looked at what he had written over thirty years ago on the folder: "the Pacification of the Primitive." There was no impression on his face, which was then plain like his bald head. What was rather remarkable was his overall weakness; his hands trembled as he was untying the folder. When he pulled out a ream in it, his hands were also trembling, even as he sifted through the pages. He flipped through the first few pages; there was evidence of hesitations shown through cancellations and ripped pages, then he came to the section the author had entitled "The Evil Forest." On the margin, the author had other narratives that clarified what he was saying about the forest. There was a marginal narrative about egwugwu. Literally, he had unmasked egwugwu, calling it a "heathenish recreation at best" yet "a masculine secret society aimed at hoodwinking the people." --"Pacification of the Primitive Tribes of the Lower Niger
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