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AN IGBO CULTURAL DEFENCE OF ANTI-SPECIESISM
Published 2014Call Number: Loading…
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PATTERNS, DETERMINANTS AND CONSEQUENCES OF MIGRATION AMONG IGBO WOMEN IN LAGOS, NIGERIA
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Page will reload when a filter is selected or excluded.- Anti-speciesism 1 results 1
- Anti-speciesism, as opposed to speciesism, is the view that non-human animals are sentient beings and so should be granted moral status; a position shared by the Igbo culture which accords moral considerability to a good number of non-human animals. Existing studies on animal ethics have addressed these issues mainly from Western socio-cultural perspectives without significant contribution from the African cultural ambient that could provide complementary insights toward the debate. This study, therefore, interrogated the speciesist and the anti-speciesist positions, using cultural elements from the Igbo thought system with a view to evolving a complementary framework that will corroborate the position of anti-speciesism from the African context. The study adopted Peter Singer's theory of sentientism and Nwala's theory of animism as framework. While sentientism emphasises the ability of a being to experience pleasure or pain, animism grants souls to non-human animals as criteria for moral considerability. Ten core texts on the philosophy of animal ethics which included Singer's Animal Liberation and six on Igbo culture such as Nwala's Igbo Philosophy, Ilogu's Igbo Life and Thought and Onunwa's Anthology on Igbo Myths were purposively selected. The critical method was employed to examine the positions of speciesism and anti-speciesism and to analyse cultural concepts such as ube-ariri (animal emotion) and ugwu anu (animal integrity), drawn from the Igbo thought system while the conceptual analysis helped in explaining relevant notions such as sentientism, painism, moral status and equality. Texts on animal ethics revealed two contending traditions in the animal rights debate � speciesism and anti-speciesism. Works by Singer, particularly, Animal Liberation revealed that speciesism assigns moral status to humans on grounds of rationality, self-consciousness and the ability to communicate through verbal language. Anti-speciesism holds that non-human animals are subjects-of-a-life just like humans, and so have inherent worth in themselves. However, these extreme positions have not accommodated other cultural views due to their strong western orientation. Texts on Igbo culture revealed the Igbo belief about non-human animals living in a community of their own; possessing such basic rights as freedom, autonomy and independence � ideas that are expressed in some Igbo proverbials, myths and aphorisms, which, for instance, forbid a hunter from killing or disturbing a pregnant or mating animal. Furthermore, the principle of egbule (do no harm) towards such animals as the duck, sheep or millipede, imply moral considerability. There exist culturally relevant facts from Igbo thought such as ube-ariri (animal emotion) and ugwu anu (animal integrity), captured in the Igbo philosophy of egbe bere, ugo bere (live and let live), which grants mutual tolerance and fair treatment to all beings, justifying the claim of anti-speciesism that non-human animals are worthy of moral consideration. The Igbo culture grants moral privileges to a good number of non-human animals, thereby promoting the mutual flourishing of all beings. Therefore, the Igbo philosophy of egbe bere, ugo bere (live and let live) which accords moral consideration to non-human animals, provides a complementary framework that justifies the position of anti-speciesism. 1 results 1
- Igbo female migrants 1 results 1
- Igbo thought 1 results 1
- Independent migration 1 results 1
- Migration determinants 1 results 1
- Moral status 1 results 1
- Rural-urban migration 1 results 1
- Sentientism 1 results 1
- Speciesism 1 results 1
- Studies have shown that the Igbo are one of the most migratory ethnic groups in Nigeria with more than half of the internal migrants being women. Most Igbo internal migrants go to the western part of the country of which Lagos is the most preferred destination. Although studies exist on internal migration in Nigeria, negligible attention has been paid to female migration and the associated motivating factors. This study, therefore, examined the determining factors as well as the consequences of migration among Igbo women in Lagos, Nigeria. Giddens’ Structuration theory and Harris-Todaro theory of migration were used as the theoretical framework. A descriptive design was employed. Multistage sampling was used to select 630 respondents. This involved selection of 2 Local Government Areas (LGA) from each senatorial district and 10 Enumeration Areas from each LGA; and household screening to identify and select respondents. A structured questionnaire was used to collect data on background characteristics of respondents, patterns, motivations for migration, and consequences of migration. Twenty-five In-depth Interviews (IDIs) were conducted among Igbo female migrants. Six Focus Group Discussions (FGDs) were conducted on the basis of specific identities such as rural and urban origins, never married, married, migrated alone, and migrated in company of husband or relative. Descriptive statistics, Chi-square and logistic regressions were used to analyse quantitative data at 0.05 level of significance while qualitative data were analysed using the thematic approach. The median age of the migrants was 35 years. More than half (58.6%) migrated from rural areas; 41% migrated in stages from rural to rural or urban areas before moving to Lagos; 86% of those who migrated from the urban area migrated in stages. The major determinant of migration was economic. Those who migrated to improve business activities were 56.2%. Only 7.3% migrated to join their husband and/or family. Over half (53.2%) migrated independently. Migration had positive effects on some migrants as 48.9% were unemployed before migration while only 17.8% were unemployed a year after migration. The likelihood of migrating independently significantly increased by employment status and educational qualification OR= 0.27; and OR= 3.61. There was a significant change in marital status before and after migration (χ2 =107.96). Above two-thirds (67.3%) realised their goals for migration. Duration of stay and change in income significantly predicted the likelihood of realization of goals (OR= 2.75; and OR= 9.62). The FGD revealed that non-economic factors such as hope of getting married and to seek solace from a broken relationship also motivated migration; while IDI showed that most migrants experienced considerable social mobility and empowerment. Many Igbo female migrants to Lagos are independently migrants and were motivated mainly by economic factors. Therefore, government should create enabling social-economic environment in Lagos to enable migrants realise their economic aspirations. 1 results 1
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