Search

Volume 8, Issue 1 of The International Journal of Information, Diversity & Inclusion (IJIDI). This introductory article presents the theme, "A Culture of Knowledge Sharing," which we have identified as a common thread that weaves the papers featured in this regular issue. These papers cover knowledge sharing in research, literature reviews, and reports from the field discussing topics such as ways Hebrew children's literature can bridge cultures in Israel, research from Nigeria examining prison libraries as information resources for rehabilitation, and community-based information projects empowering immigrant women in Canada. The papers in this issue highlight how knowledge sharing impacts citizens' information behaviors worldwide. Two book reviews are featured. [ABSTRACT FROM AUTHOR]

The aim of this paper is to examine how language and culture can be used as instruments for national economic advancement in Nigeria. This is based on the numerous important roles played by language and culture in human society. The paper adopted the theoretical views of Stubbs and Durkheim in discussing the functions of language in the society and the dynamics of culture; where people's relationships predominate over individualism. It examines the contemporary socioeconomic challenges facing the country and how they can be tackled through the instrumentalities of language and culture. The paper submits that indigenous languages and the people's culture can serve as panacea to the numerous challenges facing the country. However, failure to romanticize our language and culture results in the neglect of the very effective tools for national advancement. To proffer a lasting solution to the nation's socio-economic and political challenges, the paper recommends a paradigm shift from the crude notion of portraying Nigerian languages and cultures as local, undeveloped, uncreative and inefficient to quintessential elements needed for the nation's advancement. [ABSTRACT FROM AUTHOR]

Fashion revolves in circle, reflecting historical, cultural, political, economical and social life of a nation as noted by Ogunduyile. It hence, satisfies the apparel accessory wants and needs of the people at a given period of time, thereby reflecting man's environment, and stands as a means of non-verbal communication in revealing the culture and history of a people. Thus, it is innovative and reflects popular values of the society and changes when such values change. However, Nigeria as a country is not an exception to this norm. Although, desirable and inevitable the Nigeria modern fashion may be, the pace and degree of changes in contemporary Nigeria fashion necessitated by the influx of foreign cultures has continued to put traditional Nigerian hand-woven fabrics such as Akwa-Ocha, Aso-Oke, and Akwete among others in an adverse situation since designers use less of these fabrics for modern dress styles. The paper discusses Modern Nigerian Fashion as it has kept revolving and changing since the 1960s till date. [ABSTRACT FROM AUTHOR]

Introduction: Cancer remains a significant health burden in Nigeria and requires the efforts of all stakeholders to address it. Little is known about how the worldviews of Nigerian patients with cancer and other institutional factors affect cancer management in Nigeria. This paper draws evidence from an ethnonursing study conducted in a Nigerian cancer care setting. Method: This study adopted a qualitative design using an ethnonursing approach. The study was conducted in one of the primary cancer treatment centers owned by the federal government of Nigeria. Data collection was conducted using participant observation, interviews, and field notes. Data collected were analyzed using NVivo 12 and presented as categories and sub-categories. Results: Analysis yielded two themes and seven sub-themes. The major themes included (1) dominant worldview and (2) institutional/contextual factors. Participants attributed life, living, and death as being controlled by a supreme being. Cancer care was constrained by unfavorable institutional factors such as lack of equipment, staffing, and intensified workload. Discussion: Cancer institutions should provide more cancer care infrastructure that will facilitate the work of nurses and other health care workers. There should be an enabling environment that would attract and retain nurses in the cancer wards. The hospital environment should be made conducive for the cancer care providers, patients with cancer, and their relatives. [ABSTRACT FROM AUTHOR]

Varied interpretations have been given about Genesis 1: 26-28 concerning gender roles, of which the interpretation either supports or debunks patriarchy. Using contextual analysis, descriptive and historical methods, the study gave convincing interpretations to the passage from feminist perspective, which emphasized the equality of both sex and the implications for national developments in Nigeria. The woman and man in the passage are depicted as standing side by side, head erect in the work, and it is over this world they are conjointly assigned to rule. Meanwhile findings from field study in Nigeria revealed that there are gender imbalances in all sectors of governance and it is influenced by different cultures and beliefs. Although few women have been mentioned in the paper to have been given opportunities to serve the nation and in that little space given to them did well, much would have been achieved if the country transformed completely from the patriarchal culture to a complete state of gender equality. This was said to have been confirmed by the latest review of the international monetary fund (IMF) that closing the gender gap is key to achieving higher growth in the economy, enhancing productivity and greater economic stability. By implication, women have the potential and the influence power to make things happen, run well and perform excellently. Drawing upon the above, the paper recommended that drastic measures must be put in place to ensure women's full participation in religious, political and socio-economic decision making processes for national development. This calls for affirmative action by the government that would encourage females' access to resources available in the country to further strengthen the country's national development. [ABSTRACT FROM AUTHOR]

According to Ofcom, half of children used TikTok in 2021 and it is the third most used platform behind YouTube and WhatsApp. TikTok is a social media app with one billion monthly active users (Cervi et al., 2022; Dellatto, 2021). installed on devices, 3.5 billion times, available in 154 countries and accessible in thirty-nine languages. TikTok is offered to children of 13 years old (Independent Digital News and Media, 2022; Hoegh, 2022). TikTok was founded in 2018 with a mission to inspire creativity and bring joy (TikTok, 2023). However, its screentime consumption for children has experienced revolutionary change. One in five UK internet users are children according to the UK department for science Innovation and Technology, (2021) most of whom are on TikTok. Children are exposed to over one billion videos on TikTok every day This paper seeks to comparatively investigate the cultural differences, approaches, and challenges to parenting, responsible social media use by children in the United Kingdom and Nigeria (Attrill et al., 2016). To ascertain, whether the existing legal framework is sufficient in enforcing safeguarding measures required of TikTok and other social media platforms. [ABSTRACT FROM AUTHOR]

Museums in Nigeria, as in other colonised countries across the globe, are often perceived as stemming from a Western social construct with origins in colonial administration. However, such a general notion fails to consider local ways of recording, presenting and preserving traditional artefacts: ones that specifically represent a people and its culture. During the colonial era, the establishment of museums was born out of the necessity to preserve immense collections that reflected the country's diversity and to encourage the understanding and study of Nigeria from an interior, rather than exterior, colonialist, perspective. Another motivation behind establishing museums during the colonial period was to deter pillaging and theft and encourage the repatriation of objects that were illegally removed by ethnographers and researchers in the then-British colony (Murray 1967). Nevertheless, establishing museum institutions during the colonial era catered more to white settlers than to Indigenous audiences in Nigeria, since they showcased various cultures of the host community for the enjoyment of foreigners. As a result, various communities became hesitant to release their sacred objects to western collectors and institutions; they resisted colonial collection practices because they negated local identities, sacredness and value systems. Artefacts became effectively 'encased' in museums and storage spaces, alienating them from their original identities and owners, even while held in their country of origin. This paper investigates how recontextualising the past can aid in decolonising museum spaces, specifically highlighting how the inclusion of local languages in museum exhibitions and materials can serve as one such tool. Using a case-study approach, the paper investigates how the incorporation of local languages in two public museums in Lagos, Nigeria play an important role in efforts to decolonise these institutions — and might be applied to museums elsewhere. [ABSTRACT FROM AUTHOR]

Nigeria is a pluralistic society. It is located in West Africa with over 240Million population. Prior to the coming of Western culture to Nigeria, morality was a watch word which is been reiterated for daily maintenance of moral living in the society. No one exists outside of the community. In this excerpt, Vaabong cultic confederacy would be used to rebuild the fallen moral standard of the Nigeria society is which indeed decaying 'Mumuye' is both a language spoken and a name use by the same ethnic group who reside in Adamawa and Taraba States all in North Eastern Nigeria. There is no society that can exist without some fixed norms and traditions being put in place to ensure high moral compliance by members. Prior to the coming of western culture to African society, the sacred institution of moral cult of morality like Vaabong were highly put place for the maintenance of morality in the society. Morality in the African past was highly cherished and promoted by various moral watch dogs, in order to ensure loving and peaceful coexistence among members in the community, whose hope, fears, aspirations and thoughts are made realized in their cultural and socio-religious worldview as expressed in community spirit. The study seeks to exhume Vaabong as an architect for the enforcement and rebuilding of fallen standard of morality in contemporary Nigeria society. The paper adopted a phenomenological approach to explore Vaabong as a cult of morality among the Mumuye, which could be used also in rebuilding the decaying standard of morality in Nigeria today. Data were collected reliably from the field and from relevant books, long essays, dissertation, journal and oral interviews from custodians of Vaabong cult. The paper discovered that, morality in contemporary Nigeria society has been weakened due to the rising influence of secular culture with its tentacle like education, westernization which brought violent destructions on the code of morality and considers Vaabong cult practices as barbaric, violent, ancestor worship and retrogressive. Also, violent nature and penalty of the cult of morality is been abused by custodians of morality in terrorizing innocent people instead of judiciously using it to rebuild decaying moral standards in the society today. In the furtherance and maintenance of Vaabaong cult in rebuilding morality in contemporary Nigeria society, the paper recommends the need for custodians of Vaabong cult to allowed it to be invigorated with positive vitality from outside so as to serve of cult of morality rebuilding high fallen moral standard in the society today. Vaabaong cult be borrowed by other similar culture for the furtherance and rebuilding of morality. Positive aspects of Vaabong (cult) should be used to compliment other means of maintaining morality in contemporary Nigeria society. Custodians should not use the cult of morality to witch-hunt victims, instead, they should invigorate the cult to become relevant in promoting a true humanistic and moral society, where morality needs to be rebuild because it is at the verge of collapsing. [ABSTRACT FROM AUTHOR]

As a dense ethnically varied society, the beauty in our diversity seems not to be maximally positioned for appreciation because the adverse effect of our ethnicity is quite glaring and profound. Amongst other factors militating our unity as a nation, ethnic and cultural identity is a strong contender. While culture is a consummate world view of a society, ethnicity is centered mostly on shared single ancestry or lineage amongst other things. Thus, even amongst culturally relative groups, ethnicity often plays out as tool for conflict amongst them. This conflict is not some simple disagreement on opinions but complex matters of superior/inferior and majority/minority appropriations of liberal and social matters. The rising trend of interculturality, if applied as a prescriptive tool, may restore unity to our society while also maintaining the identity that is so important to each group. It is therefore, the position of this paper that, interculturality carries a new order for human interactions that is capable of unifying seemingly divergent groups and orientations. Seeing that the adverse effect of ethnicity has become a threat to our corporate existence as a country, every scholarly attention it is receiving is worth it, until a sustainable solution is reached. Using a descriptive method, this paper will show how interculturality bears solution to the problem of ethnicity in Nigeria and can promote a peaceful climate and unity for further growth. [ABSTRACT FROM AUTHOR]

Background: Feminist scholarship is acutely aware that health is not dependent on behavioural choices alone but on interlocking social determinants that affect people's capacity to lead healthy lives. Women are situated within social structures that impact their health. but there is limited engagement with interpretive tools such as feminist theories that centre the realities of African women, particularly in the context of maternal health. It is imperative that women's control over their reproductive health and autonomy in seeking care, particularly skilled maternal healthcare are understood within this context. This study seeks to examine pregnant women's socio-cultural realities in a Nigerian context and in congruence with articulations of African feminism. Feminist scholarship acknowledges that women are situated within social structures that impact their health. Therefore, this paper seeks to examine pregnant women's socio-cultural realities in a Nigerian context and in congruence with articulations of African feminism. Method: This is a cross-sectional qualitative study of a total of 64 participants: 39 women and 25 men in Ewato and Okpekpe communities, two Local Government Areas of Edo State in southern Nigeria. The study presents findings from eight sex-and-age desegregated focus group discussions. This study reports on emergent data related to women's decision-making in accessing skilled maternal care. Data were transcribed and translated to English. Using the NVivo 1.6 software, data were coded and analyzed using a conventional approach to content analysis. Results: Findings describe ways in which women negotiate authority by ascribing the role of decision-maker to their men spouses while maintaining influence over their pregnancy healthcare decisions and actions. Negofeminism's concepts of alliance, community and connectedness were highlighted through men's constructive involvement in maternal health. Furthermore, women were shown to maneuver patriarchal norms to gain control of their healthcare decisions. Conclusion: This study offers a different narrative from the dominant view of non-Western women, specifically African women, as oppressed passive victims who are ineffectual in taking charge of their health. From the perspective of negofeminism, women navigate patriarchal environments to yield the best possible maternal health outcomes. The current study can be useful in informing policy and programming that acknowledges women's social embeddedness. [ABSTRACT FROM AUTHOR]

Religion and Culture permeates the life of every human being as well as every society throughout the world. Every religion and culture has norms, values and acceptable standards reflected in its doctrines and ways of life. By inculcating in adherents and members of the society these norms and values, religion and culture are expected to act as agents for sustainable development in Nigeria. In-spite of this, Nigeria is facing problems of underdevelopment that are evidenced in the educational sector, social, political and economic deterioration. This paper therefore seeks to discover the reason for the lack of development and look at the various roles religion and culture can play in the sustainable development of Nigeria. The paper adopted phenomenological approach and discovered that, vices like corruption and materialism contributes largely to this underdevelopment and that religion and culture can play cardinal roles in growth of our society for sustainable development. The paper recommends that Religious leaders, Traditional rulers, Custodians of morality and Government at all levels should not isolate religion and culture to the background since the two could be found in every strata of the society. [ABSTRACT FROM AUTHOR]

This paper analyses how gender is constructed by the Tivs through their interpretation of Hamlet in comparison with how Shakespeare projects these characters. Hamlet, a tragic play by Shakespeare, presents a patriarchal system of governance with strong themes of betrayal, love, kinship, religion, and revenge. The lack of agency and autonomy of women, sexual objectification, and their plagues as victims of patriarchy portrayed in Hamlet is a vivid presentation of the fate of women in a patriarchal world. While these may seem universal, the contradictory interpretation of Hamlet by the Tivs in Nigeria demands an inquiry into how the people of Tiv construct and interpret gender in Shakespeare's Hamlet. This paper, therefore, compares the Tiv's culture and gender values with Shakespeare’s Hamlet. The paper argues that the Tiv’s construction of gender contradicts Western conceptions of gruesome patriarchal performance in Africa as presented in Western literature. The analysis revealed that the Tiv’s construction of gender gave more agency, power, and respect to women and differed significantly from how Shakespeare constructed gender in Hamlet. The masculinization of witchcraft and the demeaning of the male characters in Hamlet gave less honour and power to the male characters. Tiv’s interpretations and gender constructions present a rather diverging representation of women in Hamlet based on cultural negotiations and lived experiences; thereby, demonstrating how cultural dynamism shapes gender constructions. [ABSTRACT FROM AUTHOR]

This paper investigated the local content programming and cultural imperialism in the Nigerian broadcast media with a view to determining the extent to which cultural imperialism influences radio and television stations in Nigeria local content programming and the impact of their programmes on the indigenous culture. The theories of cultural imperialism and cultivation Analysis were employed to underpin or support the study. A survey method was used to gather data for the study. Based on the empirical data obtained, it was revealed that broadcast stations in Nigeria are involved in local content programming but the extent is not significant as foreign programmes still take the lead in our broadcast stations. Even most of the programmes that are regarded as indigenous in our broadcast stations, are in most case, dominated by the content of foreign materials. This to a large extent has contributed to cultural imperialism as our indigenous programmes are in most cases relegated to the background even by the indigenous viewers. Findings also revealed that the reasons for this horrible and hideous situation is lack of finance for local programming, lack of digitalized equipment which constitutes poor quality programming and lack of austere monitoring by the NBC. The study concludes that broadcast media in Nigeria is still infantile as well as juvenile in terms of local content programming, thereby opening wider fissure for foreign programmes to fill in. The study recommends that the broadcast media in Nigeria should come back to the drawing board and pay keen attention to local programming as this is the only way our core values as a people and nation can be promoted. NBC must not relent in ensuring compliance and sanctioning violators of the local content provisions. [ABSTRACT FROM AUTHOR]

Culture plays a significant role in language use. It is a parameter for measuring communicative competence of a language user. Thus, the use of language is the function of the culture that owns the language. This study is predicated on Grice's (1975) conversational implicature theory. Data was got from recorded conversations in different natural settings in Ondo West Local Government Area of Ondo State, Nigeria. The focus of the study is on politeness markers in "leader-follower", "husband-wife", "father-son", "buyer-seller", "friend-friend" and "elder brother-younger brother" conversations. Ten tape recordings were made out of which, seven were used for analysis. The pragmatic analysis of cultural influence on politeness has revealed the influence of culture on politeness markers in the Yoruba context. The study has also revealed the persuasive approach employed by the interlocutors to maintain and sustain conversation. It has been discovered that culture has conditioned the husband to assert while the wife is culture-bound to obey the assertion of her husband. This paper, therefore, recommends that language users should be exposed to the culture of the language being used as it will broaden their knowledge on how to sustain and maintain face saving act in a conversation. The knowledge of culture will definitely enhance the communicative competence of language users. [ABSTRACT FROM AUTHOR]

The importance of institutional factors and entrepreneurial orientation is widely recognized in the study of entrepreneurship development, leading to the development of different measurement scales. Using the sample of 45 informal enterprises, we examined the factor structure, reliability, convergent and discriminant validity of the selected constructs adapted to measure these constructs in the context of informal enterprises in Nigeria. We examined 45 items that measure institutional factors (political, cognitive, cultural, and corruption) and entrepreneurship orientation (innovativeness, proactiveness, and risk-taking). An assessment of Cronbach's alpha and composite reliability shows that the items measuring risk-taking, proactiveness, uncertainty avoidance, and masculinity are internally consistent. However, some of the items measuring other constructs have lower loading, highlighting their lack of internal consistency. The results also evidence convergent and discriminant validity of the measures used. We conclude that most of the items are reliable measurements of the corresponding constructs, and the constructs adapted to measure these constructs correlate positively with the alternative measure of the constructs. Thus, the measures evaluated in this study can be used to assess these constructs across informal enterprises. The paper contributes to validating the measurement scales and indices of institutional theory and theory of entrepreneurial orientation in the context of informal enterprises. [ABSTRACT FROM AUTHOR]

Culture is the very bedrock of a society, and in its entire dimension, is a fundamental component of national development. It is known generally as the total way of life of a people. The paper examines the role of cultural security in development in Nigeria. Using only secondary sources, it is emphasized here that cultural security plays an important role in development, cutting across the economic, political, social, environmental spheres. It brings about social cohesion, unity, peace and stability, progress and growth. It reduces poverty, provides employment opportunities and generates income inter alia. While the paper identified certain factors that militate against cultural security such as globalisation, conflict and violence, breakdown in cultural norms and values, lack of cultural intelligence, it reiterates the need to place culture at the core of governance. It also calls for a deliberate and conscious efforts of government at all levels to plan and implement policies and programmes that are culture-centred and culture-sensitive in order to promote cultural security and in turn engender national development. [ABSTRACT FROM AUTHOR]

Death among the Igbo is not the end of existence but is seen as an access road to the otherworld. Hence it is seen as the spin-off of the send-forth of the dead to the next phase of existence more commonly known as ancestry. This send-forth, defined in the framework of funeral encodes a chain of creative and spontaneous acts and actions which tend to democratise the pain of death and the burden of attendant funeral in line with the principles of Igbo thanatology. Furthermore, if art can be spontaneous, then some of the activities that characterise the funeral arena can be seen as creative actions arising from the agency of death. But even at that, they are not a frivolous affair devoted to mere jolitty and fanfare. Rather, Igbo funerals help to demonstrate the interface of this life and the next through culturally coded actions and performances that approximate some of the essences of art in their outlook and content. This paper examines the processes of dying and death and the politics of after-death in Igbo land with the attendant renegotiation of reality as well as the evolution of funeral in Igbo land in the mill of postcoloniality. [ABSTRACT FROM AUTHOR]

This paper examines the problems associated with the application of management theories and philosophies in Nigeria. Historical and descriptive research methods were used, using secondary sources of information. The study found that challenges impeding the application of management theories and philosophies in Nigeria include: Lack of funds and research facilities, poor attitude and interest in research work, scanty statistics and documentation problem, intra cultural differences, the relatively few faculties and newness of management as a discipline in our academic institutions, poor linkage and collaboration between researchers and private sector among others. Based on the findings, the study recommends that on a regular basis, conferences, seminars and workshop should be organized to train stakeholders on how to weigh, and align theories of management being transferred from western nations in order to select only those that are consistent and relevant to African culture and development. [ABSTRACT FROM AUTHOR]

Literature and politics are aspects of a people's culture. The culture of a people or a particular society, their traditions and world views provide the context and locale for literature. Thus, literature is a reflection of the society that produces it. In other words, literature does not exist in a vaccum or in isolation of its society. It mirrors the current social situation of any given society at any given time. Although literature is an imaginative expression, it relies heavily on real life situations as materials from which it is produced. Writers reflect the prevailing social, cultural, economic and political situations of a people in their works which naturally belong to definite classes. This paper therefore examines the relationship between literature and politics. The study is an exploration of the bulk of the growing Nigerian literary creative works. Critical analysis of the works reveal the writers' perception and feelings towards Nigerian political leadership vis-à-vis the current state of affairs in the nation and the way forward. [ABSTRACT FROM AUTHOR]

An Arts Council is established for the purpose of "preserving, promoting, propagating and fostering the arts and culture of their various states". Other aims of an Arts Council are to improve the knowledge, understanding and practice of the arts, and to make them more accessible to the public. Paradoxically, the Arts Council has been widely criticized by critics as the citadel of bureaucratic establishment art, whose objectives are too ill-defined to make evaluation possible. Most charges are those of being unrepresentative, undemocratic and irresponsible. The questions evolving from these are: how accessible is the arts to the public? Who does the Arts Council serve? Why do we have an Arts Council? In an attempt to answer these questions and others, the paper examines the trends in public and private support for government-owned cultural institutions. Particular reference is made to the Oyo State Council for Arts and Culture as a prototypical example of a government-owned cultural institution. [ABSTRACT FROM AUTHOR]

This paper on culture, religion and women's socio-economic needs in 2st century Nigeria explores the place of the woman through the two major religions in Nigeria: Christianity and Islam. The two religion s permit the woman to own or inherit certain properties either from their fathers or late husbands. A woman is even allowed to buy properties provided she has the means. However, culture restricts the woman from owning certain properties in Nigeria. When culture comes to play the woman is relegated to the background. The woman is only meant to be seen and not to be heard. In some Nigeria's custom sand traditions culture is often used as a tool for justifying the violations of women's rights especially in the areas of marriage and property, reflecting deepseated patriarchal structures and harmful gender stereotypes. The paper is anchored on Abraham Maslow's hierarchy of needs. Abraham Maslow as a renowned researcher in the study of human needs and motivation, came up with his famous hierarchy of needs theory with a proposal that people are motivated by five levels of needs namely: (1) Physiological needs (2) Safety needs (3) Love and belonging needs (4) Esteem and prestige needs (5) Self-actualization needs. Two additional levels of needs namely: (6) Understanding needs and (7) Aesthetic needs were later included in Abraham Maslow's hierarchy of needs. The focus of Abraham Maslow's hierarchy of needs is now on motivation of people by seven (7) levels of needs in human environment. The emphasis on Abraham Maslow's hierarchy of needs is that there are certain basic needs which must be met before other needs can, indeed, be considered in human environment, especially in the case of women in Nigeria. Abraham Maslow's hierarchy of needs further focuses on exploration of human desire to address people's needs in order to improve their living conditions in human environment. No man is an island unto himself in Nigeria. Social groupings, associations, affiliations and belongings which are based on love are needed to enhance harmonious human co-existence in both genders. This gives people the courage and confidence to contribute or stand up to women's needs to improve their living conditions. This paper helps to equip the place of women's in Nigeria with a better understanding of Abraham Maslow's hierarchy of needs and its application to real life situations of needs among women in Nigeria. The paper reveals that, culturally, women are viewed as inferior to men, and a male-child is generally celebrated and allotted higher portions of properties. However, the tenets of both Islam and Christianity do not disregard the woman in terms of right to own properties. [ABSTRACT FROM AUTHOR]

Gender hierarchy and inequality are attributes of Western colonialism enforced in several colonised societies. Similarly, feminism (Western), as the antithesis of European sexism, has permeated colonised societies and has been assimilated without proper reflection. This is concretely evident among the Yorùbá people of south-western Nigeria. Before European colonisation, Yorùbá culture was gender-neutral and gender-silent; women were seen as complementary and not subordinate to men. Hence, according to Oyěwùmí's work on The Invention of Women, caution and reflections must be raised on the continual adoption of mainstream Western feminist philosophy in Yorùbá culture. In essence, the colonial imposition of the Western gender binary in Yorùbá society and women's anti-colonial and feminist activities are discussed. Furthermore, the paper challenges some feminist approaches and ideologies in Nigeria, while advocating for a communal, transformative, and Pan-African feminism in Yorùbá and African societies. The decolonisation of Africa and the Yorùbá education system are recommended, alongside a proper history of Indigenous Yoruba people and knowledges. Contemporary feminist campaigns (including digital feminisms) and movements must also develop a 'shared text of blackness'. The duo should align and improve the worth of women based on the indispensability and esteemed status offered to women in 'pre-colonial' Yorùbá society. [ABSTRACT FROM AUTHOR]

This article examines the impact of community radio as a cheap, accessible medium of communication to mobilize people for development, taking Kakaki Ondo 100.1 FM, a community-owned and operated radio station in Nigeria, as a case study. The paper adopted a quantitative and qualitative data collection method using questionnaires and in-depth interviews. Findings reveal that community radio plays a vital role in facilitating change in the community, especially when it is participatory. Through the community radio, the people educate themselves on their communities' development problems and find solutions to those problems. This articles recommends the inclusion of community radio in government development plans to enhance cooperation and collaboration among the people, which is necessary to achieve development. The study concludes that community radio can be employed to promote the culture and development of communities. [ABSTRACT FROM AUTHOR]

Background: Female genital mutilation (FGM) has negative health implications and has long been recognised as violating sexual rights. Despite the huge efforts expended on eradicating FGM, generational continuation of the practice, i.e. the act of mutilated women also mutilating their daughters, persists in Nigeria. This study investigated the individual, household, and community factors associated with generational continuation of FGM among women in Nigeria. Methods: The study analysed data from the 2018 Nigeria Demographic and Health Survey (NDHS). A weighted sample of 3835 women with FGM history and who had given birth to female children was analysed. Models were estimated using mixed-effects multilevel logistic regression with Stata 16.0. Results: The results showed that 40.0% of women continued FGM for their daughters. Regional prevalence of FGM continuation ranged from 14.9% in the South-South (the lowest) to 64.3% in the North-West (the highest). Women aged 15–24 years (uaOR = 0.40; 95% CI:0.28–0.57) and rich (uaOR = 0.44; 95% CI:0.35–0.56) had the least likelihood of generational continuation of FGM. In communities with low proportions of women unexposed to the media, the likelihood of FGM continuation was significantly higher (uaOR = 1.85; 95% CI:1.35–2.53). Generational continuation of FGM was significantly lower in communities with moderate proportions of uneducated mothers (aOR = 0.6; 95% CI:0.42–0.86). Conclusion: FGM continuation was high in Nigeria, and it was most common among older and poor mothers and in communities with large proportions of uneducated women and those unexposed to the media. Existing National Policy and Plan on FGM elimination should be strengthened to target these characteristics. [ABSTRACT FROM AUTHOR]

The report that persons over 65 years of age are the fastest-growing age group and the projected potential effect of the growth rate on older adults' support ratio has raised concerns globally, resulting in interventions targeted at promoting and establishing alternative care options, including residential facilities. Promoting alternative care options became more necessary with the reduction of traditional informal care, a significant source of care in many developing countries. However, while studies in developed countries documented the views of older adults regarding alternative care options, those in Nigerian settings majorly reported opinions of caregivers of older adults. This underscores the relevance of exploring the perception of living in residential care facilities from the standpoint of older adults who are the primary residents of the care facilities. A qualitative descriptive design was adopted in interviewing 20 older adults categorised as non-residents, residents in care facilities and adult day-care recipients. The participants were drawn from Enugu-East and Enugu-West senatorial zones in Enugu State. The data was coded with the use of NVivo 12 and analysed thematically. The results revealed that the non-residents majorly perceived care provided to the ageing population in residential care facilities as abandonment by selfish and irresponsible children. This perception was highly influenced by the people's culture, which favoured the filial care option. Also, the people stigmatized-shamed those who accept alternative care options. With these, the study recommends culture reorientation through education and sensitisation to ensure the ageing population is knowledgeable about other care options as filial care continues to decline. [ABSTRACT FROM AUTHOR]

Scholars and policymakers widely acknowledge the critical role of good governance in rural development and poverty reduction. Unfortunately, decades of good governance reforms have not reduced poverty in Nigeria. But what is good governance? The problem is that the working definition and popularized principles of good governance do not actually emanate from the poor. Moreover, there is a lack of contextualization of the concept of good governance within the Nigerian context. Rather, donors' institutional understanding is universalized through the imposition of a good governance agenda. This study aims to bridge this gap by examining the concept of good governance through the lens of rural communities in south-west Nigeria. Understanding good governance from the viewpoint of local citizens, who are the recipients of governance reforms, is vital for effective targeted reform. The study is based on the premise that communities possess a deep understanding of their own social circumstances and possess the capacity to express their unique insights. Employing Participatory Action Research (PAR) and qualitative methods like semi-structured interviews and focus group discussions, the research engaged a purposively selected sample from three rural communities in south-west Nigeria. The findings revealed that, for these communities, good governance primarily involves the government's ability to meet basic needs and provide welfare-enhancing infrastructure. Conversely, bad governance is characterized by declining welfare, economic hardship, and inadequate infrastructure. Interestingly, participants did not prioritize reforms like regular elections or anti-corruption measures as core attributes of good governance, although they did not oppose these aspects. This study underscores the need to incorporate the perspectives of local citizens in defining good governance, allowing for homegrown solutions that might offer quicker and cost-effective strategies for development. [ABSTRACT FROM AUTHOR]

Programs aiming to reduce intimate partner violence (IPV) increasingly seek to shift social norms. Few interventions have been rigorously evaluated for their impact on norms and incidence of IPV, particularly in sub-Saharan Africa. Shifting norms at the community level and subsequent pathways to behavior change remain poorly understood. We assessed shifts in individual- and couple-level factors, social norms, and IPV from an 18-month community-based trial of the Masculinity, Faith, and Peace (MFP) program—a faith-based, norms-shifting approach—in Plateau state, Nigeria. This study was part of a community-based, mixed-methods, two-arm cluster randomized control trial (cRCT) to evaluate the MFP program. Quantitative surveys were conducted with women 18 to 35 years old (n = 350) and their male partners (n = 281). Respondents came from 10 Muslim and 10 Christian congregations. Social norms were measured based on results from factor analysis. Intent-to-treat analyses assessed intervention effects. Qualitative research in MFP congregations explored pathways of change. All forms of IPV reduced over time among MFP participants. Regression analyses showed a significant 61% reduction in odds of reporting experiencing any IPV among women, a 64% reduction among Christians, and a 44% reduction in MFP congregations compared to their respective controls. In addition to improvement in norms, we found significant intervention effects on individual attitudes toward IPV and gender roles, relationship quality, and community cohesion. Qualitative findings reinforce these pathways, suggesting that critical reflection and dialogue on existing norms and the focus on faith and religious texts were valued by participants and supported IPV reductions. This study demonstrates that a faith-based, norms-shifting intervention can significantly reduce IPV in a short time. There are several pathways through which MFP reduced IPV, including shifts in norms, attitudes, relationship quality, and community cohesion. [ABSTRACT FROM AUTHOR]

The research on the diversities of feminist concerns in Cross River State was motivated by the quest to explore the issues regarding the unique experiences of women in two different cultures in Cross River State. The reason is that scholars have focused on the general perspectives of women's experiences in African societies, ranging from discrimination, exploitation, marginalization, oppression, denied inheritance, and violation of rights, but have not focused on the realities of women in Yakurr and Ejagham societies. This study discovered that within the Yakurr and Egagham cultures of Cross River State, women's experiences differ considerably. The specific objectives of the study were to examine and identify the differences in women experiences. The study adopted the African feminist theory propounded by Filomina Chioma Steady and Anna Ihle and the radical feminist theory propounded by Kate Millet. To achieve the objectives, the study was carried out through the qualitative and quantitative research methodologies. The study recommended among other things that since the statistical and non-statistical evidence from the field trip showed that 62.7 of the respondents strongly agreed that women are excluded from participating in communal land issues and several other concerns.There is, therefore, the need to enact policies that will abrogate such cultural practices. This will bring about a unified experiences of women to enable them speak as a voice in their struggle for relevance in the society. The study further revealed that there is a significant mean difference of 3.98 in terms of female participation in traditional ruling council of Ejagham people as against an insignificant mean of 1.65as observed among the Ekori people, both of Cross River State of Nigeria. The study concludes by recommending, among other recommendations that the Nigerian government should enact laws and will stop all forms of gender discrimination. [ABSTRACT FROM AUTHOR]

Conceptual metaphor theory (CMT) and cultural linguistics (CL), which form the chief theoretical anchor for this study, express the role of language, culture and cognition in the construal and expression of human experiences. The approaches posit that the metaphorical use of language by an individual or group is shaped by their ideological orientation, knowledge of their natural and social world, and their cultural worldview. This study investigates the metaphorical use of language by the Nigerian print media in their attempts to express ideation on corruption in the Nigerian public sector. There has not been any deliberate and rigorous attempt to study the metaphorical representation of corruption in the Nigerian media discourse, hence this study aims at addressing the lacuna. Thus, this study uses insights from CMT and CL to identify, classify and analyse some of these metaphors in six Nigerian newspapers, namely; The Guardian, Punch, Daily Trust, The Nation, Vanguard and The Sun. The study shows that print media reports of corruption in Nigeria involving powerful social actors such as politicians, government appointees, career civil servants, academics, the military, the media and others have often used metaphorical frames that emanate from the domains of disease, war and conflict, enmity, impediment to movement, violent natural forces, monstrosity, among others, to describe the incidence, scope, effects and consequences of public sector corruption in Nigeria. [ABSTRACT FROM AUTHOR]

This study investigates organizational culture typology and strategic implementation process in the local governments of a low middle income country in order to reveal the mix of culture types and implementation patterns that are needed for the success of local governments. Based on rich secondary datasets and in-depth qualitative study of six Nigerian local governments involving 42 participants, the findings highlights that local governments adopt different combinations of organizational cultures and those combinations can have varying implications for the way strategic actors approached their implementation process. As governments and funding bodies, such as the World Bank, continue to seek ways to meet the infrastructural and social needs of low middle income countries, particularly within local governments, this article presents opportunities and a platform for researchers and policy makers to explore the interrelationships between different organizational culture types and strategic implementation process for the successful delivery of developmental projects. [ABSTRACT FROM AUTHOR]

Copyright of Journal of African Languages & Linguistics is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study evaluated the extent to which married Idoma (Benue State) and Igala people (Kogi State) in North-Central Nigeria were exposed to the 2017 National Family Planning Communication Campaigns. The study also examined their level of knowledge, the extent to which they adopted the campaign messages, and how Alekwu/Ibegwu and other socio-cultural factors influenced their level of adoption of the campaign messages. The study adopted a quantitative (questionnaire survey) research method. The data were subjected to a descriptive analysis, correlation, ANOVA, Pearson Product Movement Correlation (PPMC), and Binary Logistics Regression. The findings showed that the majority of the people were exposed to information on condoms, implants, and Intrauterine Contraceptive Devices (IUCDs) (Cuppar T) in the course of the campaign; however, most of them were not exposed to information on Oral Pills, Vasectomies, Tubal ligation and Injections. Findings also revealed that knowledge of modern family planning in the study areas (51.2%) was below the 85.8% national family planning knowledge threshold and far below the expected 95% target of the 2017–2020 family planning communication campaign goal. Findings equally showed poor adoption of the campaign messages due to their cultural beliefs. The study concluded that family planning was often accepted among people whose ways of life have been significantly altered in favour of the idea. [ABSTRACT FROM AUTHOR]

The article focuses on exploring the nature, functions, and identity of dance within the Nigerian worldview. Topics include the cultural significance of dance in Nigeria and its various functions in personal, religious, and spiritual spheres, and the expressive and communicative aspects of dance as a form of entertainment, worship, and a tool for history documentation and culture preservation.

Adequate intake of high‐quality nutritious foods during infancy and early childhood is critical to achieving optimal growth, cognitive and behavioural development, and economic productivity later in life. Integrating high‐quality and nutrient‐dense animal source foods (ASFs), a major source of protein and micronutrients, into children's diets is increasingly considered essential to reducing the global burden of malnutrition in low‐ and middle‐income countries. While eggs are an ASF that shows promise for mitigating child undernutrition, interventions promoting egg consumption among children have had mixed results in improving egg intake and child growth outcomes. As part of an evaluation of a demand creation campaign promoting egg consumption, qualitative research was carried out in September 2019 to assess sociocultural and household factors affecting egg intake among young children living in Kaduna State, Nigeria, where a thriving egg industry and childhood stunting rates of 50% exist. Methods included freelisting exercises (11), key informant interviews (11), in‐depth interviews (25) and FGDs (4). Results illuminated cultural rules that restrict egg consumption among children living in low‐income households. These rules and norms reflect social and economic valuations that foster male dominance in household decision‐making and guide food purchasing and intrahousehold food allocation that allow men to consume eggs more regularly. Study results highlight sociocultural considerations when selecting food interventions to address child malnutrition in low‐income contexts. Interventions encouraging increased consumption of ASFs, and specifically eggs in young children, should be informed by formative research to understand sociocultural norms and beliefs guiding egg consumption. Key messages: In food classification systems, eggs are considered a light, non‐filling food associated with enjoyment, status and wealth, and in low‐income households widespread consumption of eggs is reserved for special occasions.Cultural rules devised to regulate egg consumption according to age and gender in low‐income households reflect differential social and economic valuations that favour men and discourage egg consumption in young children.Interventions encouraging increased egg intake in young children must consider economic constraints and related sociocultural norms and beliefs guiding egg consumption and identify contextually appropriate strategies to buffer the effects of gender and age bias. [ABSTRACT FROM AUTHOR]

Lack of sexual and reproductive health (SRH) education contributes to poor SRH outcomes for adolescents and young people in Sub-Saharan Africa. School-based comprehensive SRH education programmes in low- and middle-income countries aim to advance gender equality and human rights and reduce risky sexual behaviours in adolescents. However, the implementation of these programmes in Northern Nigeria is opposed by community and religious institutions because of mistrust of health interventions perceived as being framed on Western ideologies. This study explored perceptions of such programmes among secondary school staff in Northern Nigeria. We focused on knowledge and beliefs about comprehensive SRH education programmes, and views about barriers to delivery and ways to support their inclusion in schools. Sixteen semi-structured in-depth interviews were conducted with teachers and head teachers. Participants were aged 33–54 years and came from four public secondary schools in two states (Kano and Jigawa). Findings showed conflicting gender-based perspectives on the importance of comprehensive SRH education in schools. Barriers to delivery included lack of adequate skills and knowledge, beliefs/cultural norms and wider societal barriers. Involving traditional and religious leaders and schools in the design of tailored approaches could strengthen future delivery. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sociology: Bulletin of the Yerevan State University / Banber Erevani Hamalsarani. Sots'iologia is the property of Publishing House of Yerevan State University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The highest number of persons living with epilepsy (PLWE) are in Africa and the majority live in deplorable conditions, while dealing with varying layers of stigma, social exclusion, and discrimination. This study explored the lived experiences of PLWE in Ilorin. Adopting a qualitative design and a phenomenological lens, 10 PLWE between the ages of 18 and 60 were purposively selected from the University of Ilorin Teaching Hospital (UITH) for in-depth interviews. Findings suggest that PLWE bear multiple and intersecting burdens, including physical injuries; institutional, cultural, and economic constraints; psychological strain; social exclusion; and stigma. These disadvantages are often sustained and reproduced by various assumptions about epilepsy; as such, PLWE conceal their condition, and this implicatively reinforce stigma. Difficulty sustaining intimate relationships, overt physical scars, and inferiority complexes are recurrent challenges for PLWE. The study showed that adherence to drugs, self-management, personal precautions towards seizure signs, and family support are important coping strategies. The study recommends that it is imperative to enhance and sustain systems, processes, and attitudes that prioritise the physical, social, and emotional needs of PLWE, because this is significant for their enhanced quality of life (QoL). [ABSTRACT FROM AUTHOR]

This research was carried out to investigate the various cultural practices of the Igbo people of Eastern Nigeria that were/are useful in saving the ecosystem from capricious human activities in traditional society. This is with the aim of finding how they could be adopted to checkmate the modern practices that degrade and violate the environment. The researchers adopted a qualitative approach for data collection. This is because the research is a social survey and addresses social issues. As such, data were collected using surveys and oral/personal communication. The study discovered that there is a nexus between indigenous cultural/cosmological knowledge and ecosystem preservation/sustainability and as such notes that the current earth devastation within modern Igbo society is a result of neglect of the indigenous knowledge system. The work observes that, if this knowledge system is incorporated into current ethics of eco-preservation, the present eco-risk would diminish. The work therefore recommends that cultural/indigenous environmental education, advocacy and ecosystem activism and locally managed ecotourism be incorporated into both formal and informal education of the modern Igbo knowledge system. [ABSTRACT FROM AUTHOR]

The study investigates if physical libraries are popular for research by students in the internet age post COVID-19. The study used a descriptive survey research design. The population consisted of 3457 Adeleke University undergraduates. Descriptive statistic was used to analyze data. The findings suggested that physical libraries are increasingly less popular among students for research purposes, owing mostly to the development of the internet era. Other reasons cited include physical library congestion and excessive surveillance, a preference to read with friends outside of the physical library, and a lack of motivation to visit the physical library. It was also discovered that students have a culture of completing their own research rather than paying professionals to do it for them. The study concluded that physical libraries are less popular for research among students, majorly due to the popularity of the internet. As a result, the study recommends that library management make physical libraries the strongest internet hub on campus, where all students would want to come for research. More efforts should be made to expand physical libraries and provide a variety of quiet reading options for those who detest crowds. [ABSTRACT FROM AUTHOR]

Although previous inquiry into resistance to the polio vaccines in northern Nigeria has been launched from several disciplines, inquiry has been limited to the 2003 revolt and has rarely been informed by theory. This study drew on the culture-centered approach to health communication to argue that the exclusion of marginalized communities from decision-making by the Global Polio Eradication Initiative (GPEI) resulted in a vaccine resistance which found expression in health activism that engaged the local news media. To recover the excluded voices, this study examined community members' narratives of resistance to the vaccines in Nigerian news from 2012 to 2018. Upon providing a backdrop for these narratives through a chronology of GPEI milestones in northern Nigeria developed from Nigerian newspapers, the study then engaged with 168 speech acts of resistance in Nigerian news to co-construct alternative meanings of health. Drawing on a local cultural meaning of the vaccines as covertly carrying out a Western family-planning agenda, narrators negligibly associated "family planning" with health. Narrators further articulated health as access to foods and as religious practice. These findings have implications for the inclusion of voices from sub-Saharan Africa in GPEI decision-making. [ABSTRACT FROM AUTHOR]

Background: Dealing with life-limiting illnesses, death, dying and grief, is uncharted territory for medical graduates. It is a field that is heavily influenced by cultural, religio-spiritual and social factors. This adds complexity to palliative and end-of-life-care, which challenges newly qualified physicians and requires the formation of appropriate knowledge, skills, and attitudes in junior doctors. This study aimed to obtain insight into the perspectives, perceived self-efficacy, and preparedness of newly qualified Nigerian physicians in practising palliative care and identify potential variables influencing them. Methods: The study was a cross-sectional, multi-centre survey of newly qualified Nigerian physicians, using semi-structured, in-depth qualitative interviews. The data were analysed by applying content-structuring qualitative content analysis. Results: Forty semi-structured interviews were conducted with medical house officers at two tertiary institutions in Nigeria. The perceived self-efficacy and preparedness of newly qualified Nigerian physicians in practising palliative care were reported to be higher in areas of family involvement, and pain and symptom management than in areas of breaking bad news, prognosis, and diagnosing dying. Major influences on the young physicians' perceived self-efficacy and preparedness in practising palliative care were socio-economic circumstances of a resource-limited setting and cultural-religious considerations. In addition, the perceived impact of palliative care education and experience was documented. Conclusions: This study offers valuable insights into the perceived self-efficacy and preparedness of newly qualified physicians and reveals the influence of socio-cultural and socio-economic variables in Nigeria. Evidence of the social, cultural, and religio-spiritual dimensions of palliative care is indispensable for culturally sensitive care. These results could aid in the development of appropriate knowledge, skills, and attitudes in newly qualified physicians through culturally and contextually appropriate palliative care training measures. The results may be applicable to other sub-Saharan African settings and may be used to improve future palliative care education, training, and practice. [ABSTRACT FROM AUTHOR]

Research on cannabis subcultures has a long history in Western countries. In Nigeria, there is a dearth of such studies. This study explored cannabis use and community forming and how users manage police's extrajudicial practices and stigma from the broader society in Awka, Nigeria. We elicited data using participant observation and semi-structured interviews with men and women who use cannabis. Two forms of cannabis exchange rituals guided by reciprocity norms were common, facilitating social interaction and solidarity among cannabis users' networks. These sharing rituals include passing joints from lip to lip and purchasing a single-use quantity for someone in need with the receiver expected to reciprocate that goodwill in the future. Cannabis users encounter challenges, including structural stigma, fear of arrest, and extrajudicial practices such as being pressured to offer bribes or pay for bail (constitutionally free) when arrested. Another (gendered) challenge was heightened social stigma, which women who use cannabis mostly experienced. Cannabis users form communities or subcultures around the drug, which cushion the effects of persecution by corrupt law enforcement agents and social discrimination. They also employ innovative ways of using cannabis to avoid detection, arrest, and stigmatization. With culturally specific findings from a non-Western context, our study furthers knowledge on cannabis subcultures. The findings have demonstrated that cannabis subcultures still exist in Nigeria despite the changing drug landscape and widely discussed tendencies towards normalization in the Global North. Our findings also indicated that cannabis users suffer stigmatization and human rights abuses. There is a need to address drug-related social-structural stigma and police corruption in Nigeria. [ABSTRACT FROM AUTHOR]

Background: Brain fag and burnout are exhaustion syndromes first described in different cultural contexts, and both occur among students. They share some similarities but have not been compared in research. Objective: This study sought to determine the relationship between brain fag and burnout among adolescent students in Calabar, Nigeria. Method: In this cross-sectional study, 810 students were recruited from ten secondary schools in Calabar. The Brain Fag Syndrome Scale and the Maslach Burnout Inventory-Student Survey were administered. Results: The mean sample age was 15.93 (±1.35) years, and the gender distribution was approximately equal. The emotional exhaustion and cynicism dimensions of burnout were significantly associated with brain fag syndrome (p<0.05). Respondents with high emotional exhaustion (Odds ratio [OR]=3.3, confidence interval [CI]=2.06-5.36) and cynicism (OR=2.7, CI=1.66-4.39) were more likely to meet the threshold for brain fag syndrome. Principal components analysis of items from both instruments yielded a four-factor structure, and one had substantial loadings from both scales. Conclusions: Both syndromes are related, probably due to an overlap in core exhaustion symptoms. More research is needed to elucidate their relationship further. [ABSTRACT FROM AUTHOR]

This study was aimed at assessing the indigenous knowledge of rural women in forest resources conservation in Agoi-ekpo and Agoi-ibami in Yakurr Local Government Area of Cross River State, Nigeria. The objective of the study is: To examine the extent to which indigenous knowledge of rural women have influenced forest resources utilization and conservation. The sampling techniques used for the study are purposive and systematic in the selection of settlements. Purposive sampling was adopted because it was the researcher's deliberate intention to choose the rural communities in Yakurr L.G.A. that have direct interface with the Forest Reserves and are involved in the use and management of forest resources. While the systematic sampling was used to select rural women households at fixed intervals. The research findings revealed that a significant percent (71.2%) of the rural women were involved in the harvesting of forest resources. The study also showed that different quantities of edible leaves, fruits, snails, and medicinal herbs were collected by rural women for varying purposes. It further showed that these forest resources were harvested at varying frequencies and that they generate income to the rural women. The main forest resources conserved as revealed by the study included afang, atama, editan, bush mango, and hot leaf because of the high exploitation. Restrictions on the felling and uprooting of plants as well as ban on exploitation were the two prominent ways of forest resources conservation. Pearson's correlation result indicated a positive and significant association between indigenous practices of rural women and forest resources utilization and conservation. It also showed that problems encountered in the collection of forest resources did not vary by the ages of rural women. In order to control unwanted exploitation of forest resources as well ensure the availability for the future, local communities should set-up forest guards or vigilante to control the quantity of edible forest resources that will be harvested from the forest. [ABSTRACT FROM AUTHOR]

This article interrogates the dynamics of cultural diplomacy. It focusses on the socio-cultural aspect of Indo-Nigerian diplomacy. It argues that since the beginning of the relations between Nigeria and India, the social contacts have been on the increase thereby reinforcing cultural diplomacy. It establishes that as creations of British colonial rule, both countries possess certain social and cultural legacies that foster unity between them. This common history has influenced their cultural, artistic, legal, educational and media institutions. The study argues that culture works as an element that can be projected beyond national boundaries as an instrument of diplomacy. Essentially, India, with a population of about 1.37 billion inhabitants, and Nigeria, the largest country in Africa with a population of about 200 million, are two different countries. Nevertheless, they have much in their historical legacy that connects them. These are past experience of British colonialism, struggle for national independence, and continued retention of English as their official language. The article provides an opportunity to explore the common heritage of the two countries and how the heritage influences and shapes the contours of their foreign policy goals. It is organised in five parts excluding the introduction and conclusion. The first part explores the concept of culture and cultural life in India and Nigeria. The second examined cultural identity and national interest, while the third aspect focussed on advancing national interest through culture. The fourth and fifth parts discussed Nigerian audience and Bollywood as well as the impact of Bollywood on Nigerian literature. [ABSTRACT FROM AUTHOR]

Popular culture is often othered in conservative theses as inferior and [or because it is] foreign. Scholarship and views on popular music in Nigeria have been sometimes inattentive to the extent that the popular musical forms have gone to entrench themselves as recognizable local forms. This article compares older popular forms that are now canonized--such as jùjú and highlife--with Nigerian Yoruba hip hop to show the peculiar historical factors that justify the latter's cultural heterodoxy. The dominant hip hop morality that emerged is defiantly divergent from the earlier stress on formal education and legitimate industry. Importantly, hip hop performance in Yoruba has evolved a protocol of social criticism that first presents itself as acquiescent and/or reprobate. Also, existing conceptualization of hip hop acts as hidden [or even public] transcripts is complicated by the novel strategy of mimicry now found in the Yoruba form. [ABSTRACT FROM AUTHOR]

This study aims to explore if and how cultural beliefs, norms, and practices might contribute to Nigerian women's experiences of sexual abuse and violence. In-depth narrative interviews were conducted with 12 women of Nigerian origin living in the Northwest of England who had experienced sexual abuse and violence. Women's accounts were analyzed thematically, and drawing upon a feminist-intersectional conceptual framework, analysis reveals that male privilege defined by gendered role and expectation, religious beliefs, rape myths, and bride-price with the associated practice of libation may have contributed to women's experiences of sexual abuse and violence. [ABSTRACT FROM AUTHOR]

This study explores the socio-cultural uses of open spaces within and around buildings in the traditional residential neighborhood of Ile-Ife, Nigeria. This is with a view to provide information that could guide open space planning and management in traditional residential environments. The data for this study were obtained through a questionnaire survey, direct observation, measurement of open spaces, and photographic recordings. It is established that open spaces played a number of crucial roles in the socio-cultural life of residents: they served as areas for social ceremonies, burying the dead, ancestral worship/rituals, family meetings, and reception of visitors. The important determinants of the uses of open spaces were traditions and cultural practices, the need for social interactions among neighbors and climatic condition. The study concluded that open spaces are settings where residents connect socially, culturally and spiritually in the traditional environment. It is therefore recommended that physical planners should endeavor to appreciate the socio-cultural values and needs of urban residents in open space planning, design, and management. [ABSTRACT FROM AUTHOR]