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Berith as a Socio-Political and Economic Regulatory Mechanism in Ancient Israel and Traditional Ẹ̀gbá-Yorùbá Society
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LINGUISTIC TAGGING AND IDEOLOGY IN SELECTED ENGLISH-MEDIUM NIGERIAN AND CAMEROONIAN NEWSPAPER REPORTS ON THE BAKASSI PENINSULA BORDER CONFLICT
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Correlates of Crime Reporting Among Victims in Lagos, Nigeria
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Page will reload when a filter is selected or excluded.- Ancient Israel 2 results 2
- Arts & Humanities 2 results 2
- Bakassi Peninsula conflict 2 results 2
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- Nigeria 2 results 2
- A challenge confronting the study of punishment in contemporary society is the justification of the institution concerned with the deliberate infliction of suffering on an offender. Most of these justifications have been anchored on either of two competing theories, namely the utilitarian and retributivist theories of punishment to the neglect of integrative notion of punishment found among the Yoruba. However, these theories fail to account for some elements necessary for an adequate conception of punishment such as proportional gravitation of punishment and the aversion to punishing the innocent. This study, therefore, examined the notion of punishment within the Yoruba culture, which reconciles the physical and non-physical aspects of human existence, in order to arrive at an integrative notion of punishment. The study adopted the hermeneutic theories of Hans-Georg Gadamer and Jurgen Habermas. Gadamer evolves an interpretive understanding based on the role of tradition and language, while Habermas’ notion of praxis and constitutive interests provides the basis for understanding the constitutive interests and social class structure which determines who exercises what responsibilities in any society. These views thus provide the basis for understanding the dimensions of punishment in Yoruba culture. It also employed the conceptual, critical and constructive methods of philosophy. Data were collected from archival and library materials and subjected to content analysis. The integrative notion of punishment in Yoruba culture goes beyond the discussion of the idea of punishment in western penology within the framework of the utilitarian-retributive debate. It provides for a coherent interconnection among social structure, law and belief system towards the certitude and trust making for harmonious human well- being. Nevertheless, the offender is restitutively reconciled to himself, the victim and the community at large. This underscores the saying that ìka tí ó se ni oba ńgé (It is the finger which offends that the king cuts) to buttress the judicious imposition of punishment on the offender as a means of establishing responsibility for human actions rather than disproportional gravitation of punishment which may degenerate into further antagonism and animosity. Besides, the notion constructively addresses the dispensing of justice in the quickest manner possible against the formal and cold procedural nature of justice. Also, the Yoruba saying bi a ba fi owo òtún na omo eni, a fi t’òsì fà à móra (when a man beats his child with his right hand, he should draw him to himself with his left) advances a creative and flexible human activity, whereby human beings are amenable to change and deserve integration into the community, though the social relations might have been breached because the crime still remains in people’s memories. The achievement of social order is enhanced by the integrative notion of punishment in Yoruba culture. Therefore, it is recommended that this approach should be incorporated into the adjudicatory system in contemporary penal practice. 1 results 1
- Administration of Justice 1 results 1
- African critical discourse is replete with existing studies on first and second generation novelists and their abiding commitment to socio-historical realities. While the first generation writers focused nationalist ethos, the second generation evinced political activism. However, the third-generation novelists, who exhibit a tendency towards political engagement, have not received adequate critical attention and sufficient comparative evaluation. This study, therefore, examines the engagement paradigms in third-generation Nigerian novels. Psychoanalysis (Freudian and Lacanian) and New Historicism are employed as theoretical frameworks. Psychoanalysis is relevant to the understanding of the internal workings of the human mind at different levels of consciousness which is germane to the characterization in the selected novels for this study. New Historicism entails a dynamic consideration of history and the text from the perspective of both the critic and the writer, which is also central to the selected texts. It involves a close and comparative reading of six purposively selected texts: Chimamanda Adichie's Purple Hibiscus; Sefi Attah's Everything Good Will Come; Okey Ndibe's Arrows of Rain; Adaobi Nwaubani's I Do Not Come To You By Chance; Helon Habila's Waiting for An Angel and Bina Ilagha's Condolences. The novels are content and comparatively analysed along three paradigms of Child Narration, Development Fiction and Quest for Justice. Third-generation Nigerian novelists have upheld and consolidated the tradition of commitment in African literature. The novelists have evolved identified paradigms to engage the post-independence challenges of the enabling milieu. Through the paradigm of Child Narration, ChimamandaAdichie and SefiAttah effectively exploit omniscient narrative technique as a device for projecting socio-historical decadence in Purple Hibiscus and Everything Will Come respectively. Okey Ndibe's Arrows of Rain and Adaobi Nwaubani's I Do Not Come To You By Chance exemplify the appropriateness of the Development Fiction paradigm through the engagement of developmental issues like political corruption, moral decadence and internet fraud prevalent in the twenty-first century. Quest for Justice as an engagement paradigm situates Helon Habila's Waiting for an Angel and BinaIlagha's Condolences as Justice Narratives. It equally manifests in the crusade for prison reforms in Waiting for an Angel and the question of violation of human and communal rights in Condolences. Technically, the paradigms foreground the selected texts by exuding metaphors of neo-colonial decadence, evolution of informed and balanced narrators, narrative devices, suspense and images of socio-historical dislocation. The selected novels share affinities of pragmatic engagement of post-independence decadence and refractive temperament, propelled by the frameworks of the isolated paradigms used in the study. Third-generation Nigerian novels are dynamic and unique in their engagement of post-independence challenges as instantiated in the paradigms of Child Narration, Development Fiction and Quest for Justice. Thus, the refractive capacity of fiction is adequately foregrounded. There is, therefore, an inherent potential of the third-generation Nigerian novel to serve as an imaginative catalyst of socio-political re-engineering. 1 results 1
- Archives Management 1 results 1
- Assisted Reproduction 1 results 1
- Background: Ethical dilemmas continue to unfold as a result of the expanding roles of assisted reproduction. Understanding the basic ethical principles of Autonomy, Justice, Beneficence and Non-maleficence as key components of practice when providing advanced fertility management cannot be over emphasized. Ethics simply refers to the moral principles that govern a person or groups behavior. It is also defined as a code of moral principles derived from a system of values and beliefs that help define the correctness of our actions. Critical opinions have been expressed in the area of commodification of human tissue. There are also growing concerns about cross border reproductive care and its implication on reproductive health. Since ethical dilemmas may not be resolved at once, continuous appraisal of the current situation with the aim of developing locally relevant ethical frameworks is desirable. Examining these ethical concerns which confront our daily practices is not only pertinent but expedient as there has been a gradual expansion of assisted conception services in Nigeria. 1 results 1
- Beliefs 1 results 1
- Berith, a concept similar to ìmùlẹ̀ among the Ẹ̀gbá-Yorùbá of South-Western Nigeria, is a pact ratified by oath, binding two or more parties in a relationship of moral commitment to certain stipulations. It was used to regulate socio-political and economic life in ancient Israel. Previous studies on Berith have focused on its legal aspect, neglecting its moral basis as a means of effectively regulating and controlling socio-political and economic aspects of human society in ancient Israel and its relevance to the traditional Ẹ̀gbá-Yorùbá sociocultural context with shared experiences. This study, therefore, examined the effectiveness of berith as a means of regulating socio-political and economic life in ancient Israel as replicated by ìmùlẹ̀ among traditional Ẹ̀gbá-Yorùbá. The work was premised on Manus’ intercultural hermeneutics which relates the Bible to African socio-cultural situations. The historical-critical method was used to analyse relevant texts (2 Kgs.22:8-23:3; Exod.20:22-23:33; Deut.6:1-28:69), taking the Leningrad Codex as the vorlage. One thousand copies of a questionnaire were purposively administered in traditional Ẹ̀gbá -Yorùbá homesteads in five local government areas across Ogun and Oyo states, Nigeria. Forty key informants including The Aláké of Ẹ̀gbáland, The Olórí-Pàràkòyí of Ìjejà, a magistrate, 22 Ẹ̀gbá Chiefs, and 15 clergymen were interviewed. A focus group discussion (FGD) was held with the Aláké Regency Council in session. Observation was conducted at the traditional courts at Aké Palace and Olúwo’s residence. Data generated were subjected to exegetical analysis and percentages. Three stipulations of berith were applied in ancient Israel: the lex talionis (Exod.21:22-25), the law of restrictive royalty (Deut.17:14-15) and the law of standard metering (Deut.25:13-16). In Ẹ̀gbá land, The Ògbóni enforced retributive justice and restricted royalty to a family while the Pàràkὸyí enforced market standards through ìmùlẹ̀. Berith produced bonding experiences by creating artificial kinship ties, replicated in ìmùlẹ̀ as Alájọbí, and annual religious convocations (Deut.16:16), not exactly replicated in Ẹ̀gbáland where Ògbóni, Pàràkὸyí and Olórógun held religio-political meetings tri-weekly. Berith bound the hitherto autonomous Israelite tribes in religious commonwealth through common allegiance to YHWH (Deut.12:5-7). In ìmùlẹ̀, the earth stood as the common source-matter, binding 300 traditional Ẹ̀gbá-Yorùbá clans under one central Ògbóni. Berith like ìmùlẹ̀, imposed socio-religious obligations requiring members of the commonwealth to seek each other’s personal wellbeing (Deut.15:39-43), material security (Exo.23:4) and financial stability (Deut.15:7-11). About 90% of the respondents affirmed that ìmùlẹ̀ effectively regulated political and socio-economic behaviour of traditional Ẹ̀gbá by fear-appeal through potent oath-taking. All the key informants agreed that perceived grievous consequences associated with breaking ìmùlẹ̀ coupled with anticipated rewards for upholding it motivated the people towards honesty in their social, political and economic activities. The FGD revealed that ìmùlẹ̀ was effective because it employed potent oath implements. Berith in ancient Israel is approximately equivalent to ìmùlẹ̀ in Ẹ̀gbáland based on the shared conceptual experiences of the two societies. Thus, the effectiveness of the concept in regulating and controlling socio-political and economic activities in each case was anchored to these shared experiences 1 results 1
- Berith, Ìmùlẹ̀ 1 results 1
- Book of Micah 1 results 1
- Child narration 1 results 1
- Communication & Media 1 results 1
- Contextual implications 1 results 1
- Cosmopolitan justice 1 results 1
- Cosmopolitan justice, the view that justice is a universal idea that should apply to all persons irrespective of nationality has generated a lot of debate among political philosophers. Earlier studies have conceived of justice either as a territorially-bounded concept or as a trans-territorial idea, which must apply globally but failed to provide a trans-culturally persuasive account of justice that would form the basis for regulating transnational relations. This study, therefore, developed an account of cosmopolitan justice founded on the minimum requirement of non-harm that would provide a trans-culturally persuasive basis for regulating relations among nations. The study adopted aspects of Kant’s categorical imperative which emphasised respect for persons as framework. Eight major texts on political philosophy and moral philosophy including Miller’s On Nationality (ON), Beitz’s Political Theory and International Relations (PTIR), Jone’s Global Justice (GJ) and Pogge’s World Poverty and Human Rights (WPHR), O’Neill’s Bounds of justice (BJ), Kant’s Groundwork of the Metaphysics of Morals (GMM), Norman’s The Moral Philosophers(MP) and Singer’s Practical Ethics (PE) were purposively selected. These works dealt extensively with the question of the proper scope of justice. Conceptual analysis was used to clarify key concepts such as justice, minimalism and non-harm while the critical method was employed to examine earlier approaches to trans-national understanding of justice and to develop a minimalist account of cosmopolitan justice. Texts on political philosophy revealed the nature of the dispute between cosmopolitans who argue that principles of justice must be extended to the global arena while anti-cosmopolitans perceive justice as applicable only within national borders. Cosmopolitans claim that the level of institutional ties that bind societies across the world are morally significant and that the recognition of basic rights to a minimally decent existence is a basis for cosmopolitan justice (PTIR, WPHR and GJ). Against this view, anti-cosmopolitans contend that justice is a context-dependent norm that is only applicable amongst co-nationals who share special associational bonds (ON). Text on moral philosophy stressed the importance of moral equality of persons which imposes on us the duty of beneficence and non-harm as core ethical principles that ought to regulate our interactions with others (GMM and PE). Critical intervention shows that the approaches`` of earlier cosmopolitans and anti-cosmopolitans were inadequate on account of their rigid emphasis on institutional and associational ties. In the contemporary world the consequences of our actions increasingly affect distant others. Paying particular attention to duty of non-harm owed all persons and the phenomenon of transnational harm, the principle of justice remains relevant to individuals who do not belong to a common nationality or institutional scheme. The principle of non-harm thereby provides a more persuasive basis for evolving a theory of justice that will be cross-culturally relevant. Causal responsibility for harm is sufficient to trigger the obligation of justice within and across nations. A minimalist account of cosmopolitan justice founded on the principle of non-harm, therefore, provides adequate basis for regulating transnational relations 1 results 1
- Court Records 1 results 1
- Crime reporting 1 results 1
- Crime reporting practices are critical for effective policing and reduction of crime. Studies have shown that more crimes are committed than reported, while little research attention has been paid to the determinants of crime reporting among Nigerians. This study, therefore, examined the correlates of crime reporting among crime victims in Lagos State, Nigeria because its high crime rates are disproportionally reported. The Weberian Social Action theory provided the theoretical framework for the study. It adopted the survey research design. Multistage sampling consisting of purposive and simple random techniques was used to select study locations and respondents respectively. A structured questionnaire was used to obtain data on socio-demographic characteristics, incidence of crime, and reporting practices from 948 randomly selected crime victims across the three LGAs from the senatorial districts of Lagos. Four hundred and seventy five respondents from Mushin local government area to represent Lagos west,291 respondents from Lagos Island local government area for Lagos central and182 respondents from Ibeju Lekki local government area for Lagos east senatorial districts. Sixteen in-depth interviews were conducted with traditional rulers and religious leaders with one purposively selected respondent from each senatorial district. Twelve key informant interviews with two relations of victims, a crime officer and one landlord association chairman were also conducted in each senatorial district. Quantitative data were analysed using descriptive statistics, chi-square and regression at 5% level of significance, while qualitative data were content analysed. Respondents’ age was 35.04±11.2 years; 66.1% were males, 46.5% were single and 61.2% had tertiary education. While 93.4% male respondents experienced crime, 50.2% reported crime. Also, 70.0% of the respondents had no confidence in the police, 19.3% had confidence and 10.7%were indifferent. Major reasons for non-reporting were: police inability to solve crime (56.3%), lack of confidence in the Nigeria police (25.6%) and crime as a private affair (11.0%). Victims reported minor (53.3%) and major (46.7%) crimes. Respondents who identified fear of offenders’ revenge (odds ratio [OR] = 2.140) and court processes (OR = 2.061) as their special considerations for reporting were twice more likely to report crimes relative to loss of value (OR=1.000). While only marriage was significantly related to crime reporting among male respondents (X2 = 0.00), religion (X2 = 0.002), education (X2 = 0.000), ethnicity (X2 = 0.001) and marital status (X2 = 0.045) were significantly associated with crime reporting among female respondents. Crime reporting among respondents was lower from rural (59.1%) through semi-urban (52.9%) to urban Lagos (47.1%). Stigmatisation of reporting as unbeneficial was dominant in rural communities. In urban Lagos, reporting crime to the police was not the usual practice. Self help was the familiar alternative to police notification. Generally, residents avoided reporting crime to the police because some officers had connived with criminals. Crime reporting was generally low among residents of Lagos. Government should empower victims to enrich police crime data bank, by reporting, so as to enhance the efficiency of the entire criminal justice system. Also, the police should be trained to inspire improved crime reporting through confidence building among residents. 1 results 1
- Cross-cultural understanding 1 results 1
- Deliberative cosmopolitan democracy 1 results 1
- Deuteronomic school 1 results 1
- Development fiction 1 results 1
- Dilemma 1 results 1
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