Acceptability of Aso Oke as work and casual wear among Tertiary institution female staff in Damaturu, Yobe State, Nigeria. (Published)
The purpose of this study was to investigate the acceptability of Aso-Oke for casual and work wear clothes among tertiary institution female staff in Damaturu, Yobe State, Nigeria. Three different types of Aso-Oke; etu, alaari and sanyan were purchased in Oja-Oba market in Ilorin, Kwara State. Three types of garment design were produced from fabrics; gown, skirt suit and straight line skirt. Structured questionnaires were used as instruments for data collection. Most respondents are also aware of the different types of fabrics, but the majority complains that they did not drape well on the body, though they agreed that if it is well designed, it can be used both as casual and work wear. The bulk of the respondents asserted that the majority of fashion designers did not know how to sew fabrics. Hence, they need more training in the methodology of sewing the fabrics, especially the joining of the strip fabrics and the cutting to prevent fraying. It is recommended that people should be encouraged to set up the weaving shed of Aso Oke in Damaturu or any part of the north east. It will help to diversify culture and serve as a means of livelihood.
The study examined the role of radio in the campaign on birth control in Delta State. Through purposive sampling of 60 study participants it was established that the radio has been influential and quite effective in the campaign on birth control in Delta State. Though the rate of compliance is relatively commendable, certain factors, especially in rural area, which include the people’s level of education, perception, sociocultural factor, as well as the issue of misinformation about the practice, have affected the high rate of compliance in the State. The study therefore recommends that there should be frequent and proper radio programmes induced enlightenment about birth control, mostly in rural area where there is high level of reproduction, and misinformation about radio campaign on birth control.
Citation: Queenett, Irori , Harvey G.O.Igben and Ben Nwanne (2022) Radio Programmes Influence and Public Response to Birth Control Practice in Nigeria, International Journal of African Society, Cultures and Traditions, Vol.10, No.2, pp.25-38
A Socio-Cultural Commentary on the Introduction of Male Circumcision in the Traditionally Non-Circumcising Luo Community of Western Kenya (Published)
Of Kenya’s total of 44 ethnic groups, only a handful are traditionally non-circumcising, while all the rest practise circumcision. The traditionally non-circumcising lot consists of three tribes and two sub-tribes. They are: the Luo, the Turkana and the Teso, and two sub-tribes of the Luhya tribe namely Luhya tribe namely the Banyala of Port Victoria and the Samia. Of these, the Luo community is the largest and one of the country’s most culturally distinct communities- its distinct culture being non-circumcision. This dichotomy has a superiority contest and rivalry between these two diametrically opposite cultures. The circumcising communities consider themselves superior to the non-circumcising ones for reason of the pain they endure during circumcision, hence despise the latter as cowards who have feared undergoing the pain of circumcision. This has made circumcision such a sensitive and emotive issue that arouses variant passions and controversy between these two categories. Yet, for the non-circumcising communities such as the Luo, non-circumcision is their traditional customary practice and cultural norm, rather than an omission. Incidentally however, male circumcision was introduced in the Luo community slightly over a decade ago; which seems to endanger this culture of non-circumcision, as well as the cultural future of this community. Notably, while to some segment of the Luo community circumcision has come as a relief to the ridicule and despisement that the community has for long endured from the country’s traditionally circumcising communities, to another large segment of the community, this new practice is an affront on the community’s cultural identity, cultural integrity, ethnic identity, and even traditional customary law. This commentary discusses the socio-cultural implications the introduction of circumcision in this community, hence is timely and of anthropological significance. It mainly presents the author’s views; but also draws from the documented research and diverse documented views of other commentators on the subject, as well as the responses from informal interviews and focus group discussions the author had with respondents. The respondents were selected from target groups that included: ordinary citizens; community leaders; officials of governmental and non-governmental entities; policy-makers as well as experts and scholars in the areas of public policy, sociology, cultural anthropology, history and law. The data and information obtained from those interviews and discussions was analyzed by qualitative analysis since it was essentially of a qualitative character. From those contacts, the author established that the Luo community and other traditionally non-circumcising communities currently embracing circumcision are doings so not for any tangible benefit(s) or ratio, but largely as a modern practice that is fashion and a sort of craze. This is in contrast to their culture of non-circumcision, which they now consider outmoded and out of fashion. The benefits popularly touted for introducing circumcision, for instance hygiene and other medical benefits; alleged sexual performance boosting and other erotic considerations; and physiological benefits such as improving the visual appearance of the male sexual organ, are in reality only secondary rather than primary considerations. While in the country’s traditionally circumcising ethnic communities circumcision is either a religious cultural rite or rite of passage that marks the passage of an adolescent into adulthood, in the Luo community as in its other traditionally non-circumcising mates, circumcision as a newly introduced practice is a mere artificial medical and/or cosmetic procedure that is a mere branding of the genitalia, with no tangible benefits or significance. Such that the real beneficiaries of Luo circumcision are other actors, as the community loses, in terms of the abandonment of a crucial aspect of their traditional culture, namely non-circumcision.
The Philosophical and Sociological Implications behind the Adinkra Symbol ‘Nyàmé Ǹwú Nà Màwù’ (Published)
It has become very necessary that we highlight on some adinkra symbols but particularly the Nyàmé ǹwú nà màwù’ symbol. In recent times, the use of adinkra symbols has become sparingly in use all in the name of modernization and the downgrading of old customs and traditions. Because of these emerging trends in our Ghanaian society, it has become crucial and relevant for us to reignite the insightful meanings of these symbols into our Ghanaian societies and what they stand for in our day to day activities as humans. The adinkra symbols have rich cultural relevance in pre-modern times, modern times and post-modern times. The symbol Nyàmé ǹwú nà màwù, simply means “God never dies, therefore I shall not die”. This gives hope and assurance to people even as it inspires them of their human existence. Literature from scholars who have written extensively on the subject were reviewed. Philosophical and sociological implications were drawn from these literatures in bid of applying them to human existence and living. It has been realized that this symbol serves as a way of communicating. It is therefore encouraged by the study that these adinkra symbols particularly Nyàmé ǹwú nà màwù, should be used often in our local and traditional settings in order to inspire our society and the generations to come to have that hope and confidence in their existence that so far as God exists and not dead, they also exist. By doing this, as a country our youth and people would be motivated to work hard to promote national development because these symbols and their meanings redefine their human existence and inspire them to aspire.
The Impact of Religion, Culture and World View of the People of Cross River State on the Slow Growth of Seventh-Day (SDA) Church Mission in the State (Published)
The research looks at the impact of religion, culture and worldview of the people of Cross River State on the spread of the Seventh-day Adventist Church in Cross River State. To realize this, three (3) point purpose of the study was considered, data were collected from the field-work and the study employed statistical, sociological, historical and theological methods in analyzing its data. From the investigation conducted on this study, it is apparent that the following are the major factors impacted on the slow growth of the Seventh-day Adventist Church in Cross River State, namely: Religio-Cultural Factors and Church Growth; Socio-Economic Factor and Church Growth, and Religious Factors and Church Growth. This recommended church organization can be understood through the adoption of the under-listed missiological approaches: Incarnation, Inculturation, and Contextualization of the gospel, in addition to Inclusive Community Paradigm in reaching out to the people of Cross River State.
Rap music is a derivative of the oral form of literature, which is man’s original medium of self-expression and artistic creativity. Rap music is a highly prolific component of a popular culture which has served as a means of expressing the plight of the black man in a predominantly prejudiced white society. Rap music came as a result of the elongated measure of exposure to slavery, segregation and prejudice. In order to air their mind, different forms of literature were employed, one of which is Rap music which has been identified as (Rhythm and Blues). This work takes a look into the socio, economic and political significances of Rap culture on African-Americans and how it enhances their lives.
This paper focuses on vernacular architecture and the various vernacular architecture in existence in Nigeria. Nigeria as a country is heterogeneous in both its socio-cultural structure and ideological perspective because of its ethnic diversity. This study therefore examines the vernacular architecture of Nigeria with focus on the three major ethnic groups which are the Hausa’s in the Northern Nigeria having Hausa Vernacular Architecture, the Yoruba’s in the South-Western Nigeria having Yoruba Vernacular Architecture and the Igbo’s in the South-Eastern Nigeria having Igbo Vernacular Architecture with focus on their culture, region and identity in order to have a proper perspective on the vernacular architecture of Nigeria. The vernacular architecture of the different ethnic groups in Nigeria are reflected through their culture, region and identity. Ethnic groups with similar culture, region and identity share similar architectural characteristics as it relates to their building layout, size of family, space organization, openings and fenestration, decorations used, roofing type adopted as well as the nature of Building materials used. As such, this paper suggest the classification of the vernacular architecture in Nigeria be considered from the cultural, regional and identity aspect due to the environmental, cultural and historical background in which vernacular architecture exist.
The Benefits of the House-Form of Earth Building in Nigeria. Surveying Of Origbo in Ife-North of Osun State (Published)
Cultural heritage produces its own pattern of house-form, which is a reflection of history, chosen style and culture of its people. This paper focused on the pattern and the underlying factors of house-forms of rural development in the region of south western of Nigeria. Rural communities of Origbo in Ife-North Local Government were surveyed, scores on selected traditional building were used to ascertain pattern of house-form. More specifically the relationship between house-form and socio-cultural heritage were investigated to establish the significance of house-form pattern and cultural value. The potential benefits derived from the house-form pattern were identified. They include reliance on local materials for building construction, provision of affordable housing at reduced cost and simple construction techniques. The quest of this paper was what kind of traditional house-form value that should be preserved to enrich current new housing development.
Understanding Witchcraft among the Digo Muslims on the Coast of Kenya: Implications for Mission (Published)
This paper is about understanding Witchcraft among Digo Muslims on the Coast of Kenya. The question of whether witchcraft is real or not has been a concern to many people Worldwide. It is true sometimes that innocent people are accused of witchcraft, but among the people living along the coastal regions, witchcraft is a common practice. They have reasons why they practise witchcraft, the types and forms of witchcraft they practise and how they practise them. This paper seeks to examine witchcraft practice among the Digo people, who are believed to have been the first to convert to Islam in the coast of Kenya, and that over 90% of them are Muslims. The study reveals that despite being over 90% Muslims, Digo people still associate most calamities and problems with witchcraft and they also seek traditional methods of solving socio-economic problems. It also establishes that the Islamic religion does not provide solutions to problems faced by the Digo Muslims, forcing them to ‘Digonize’ the religion and become ‘dual’ Muslims, mostly known as “folk” Muslims. The study therefore suggests ways through which Christianity can be used by Digo Muslims to seek for solutions to their problems without resorting to witchcraft. Since this research needed interaction with people in order to get the information that led to understanding witchcraft among the Digo Muslims of the Coast of Kenya, an ethnographic research design was employed within the context of qualitative research methodology. The researcher went to the field to seek the information that led to the understanding of Witchcraft among the Digo Muslims on the Coast of Kenya. The research was conducted on the South Coast of Kenya among the Digo Muslims. In order to understand Witchcraft among the Digo on the South Coast of Kenya, the researcher analized the ethnographic data and interpreted the findings.
The question of whether witchcraft is real or not has proven to concern many people especially in the coastal regions of Kenya. Among the people living along the coastal regions, witchcraft is a common practice. It is not known, however, why the people living in this region practice witchcraft, the types and forms of witchcraft they practise and how they practise them. This paper sought to examine the witchcraft practice among the Digo people, who are believed to have been the first to convert to Islam and that 99.9 % of them are Muslims. The quest revealed that despite being 99.9 % Muslims, Digo people, in part, still seek traditional methods of problem solving. It was also found that the Islamic religion did not provide for giving solutions to the problems faced by the Digo Muslims forcing them to ‘Digonize’ the religion and become Folk Muslims. The study therefore suggests ways through which Christianity can be incorporated so that Digo Muslims may see light and turn to Christ where they will get solutions to their problems without resorting to witchcraft. Sahih Muslim: In-book reference / Book 39, Hadith 56, Ibn’ Abbas reported Allah’s Messenger as saying, “The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath”