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Blind devotion, violence and trauma in the works of Ka Maiga, Bassek and Mpoudi-Ngolle
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Effectiveness of the National Youth Service Corps Scheme Among 2012-2013 Corps Members in Lagos and Oyo States, Nigeria
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Page will reload when a filter is selected or excluded.- Law & Legal Studies 6 results 6
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- 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
- A floating charge is a present security on all or part of the assets of a company which hovers over them but gives the debtor the right to continue dealing with the assets until crystallisation. The process of the conversion from floating charge to its becoming fixed is known as crystallisation. This paper critically examines the current legal regime for crystallisation of the floating charge in Nigerian law. There is no framework on how crystallisation may be activated by the events stated in the Companies and Allied Matters Act 2004. The events listed in the law are grossly inadequate and does not take into consideration other events recognised under the common law and commercial practice. Preferential claims are not adequately protected under the current regime. The paper advocates for an urgent legislative intervention to properly define the floating charge and the regulation of crystallisation events to bring it to current international standards. 1 results 1
- African culture 1 results 1
- African linguistics 1 results 1
- African women 1 results 1
- African women, for too long, have been made to exist in the shadow of African men. Their subordination to men has been mostly achieved by the enactment of societal laws in pre-colonial, colonial and neocolonial African settings which categorize them (women) as the other. The consequence of this subjugation is women’s dependence on/and blind acceptance of their inferiority to men. To change the status quo, African feminist writers and critics alike have raised awareness in women about the obduracy of (oppressive tendencies of some African cultural mores. These cultural (ethos /practices are those that spring from essentially controlling woman’s body that practically translate into controlling her mind in order to make her believe the myth that she is inferior to her male (counterpart; The reification of the female body invariably leads to African women’s blind devotion to their husbands, children and most often, the extended family. Besides, women are also victims of male violence and trauma as evidenced in the works of Philomene Bassek, Aminata Ka MaTga and Evelyne Mpoudi Ngolle. 1 results 1
- African women, for too long, have been made to exist in the shadow of African men. Their subordination to men has been mostly achieved by the enactment of societal laws in pre-colonial, colonial and neocolonial African settings which categorize them women) as the ‘other’. The consequence of this subjugation is women’s dependence on / and blind acceptance of their inferiority to men. To change the status quo, African feminist writers and critics alike have raised awareness in women about the obduracy of oppressive tendencies of some African cultural mores. These cultural athos / practices are those that spring from essentially controlling woman's body that practically translate into controlling her mind in order to make her believe the myth that she is inferior to her male counterpart. The reification of the female body invariably leads to African women’s blind devotion to their husbands, children and most often, the extended family. Besides women are also victims of male violence and trauma as evidenced in the works of Philomene Bassek, Aminata Ka MaYga and Evelyne Mpoudi Ngolle. 1 results 1
- Age-long interventions 1 results 1
- Appeal and Court 1 results 1
- Appellate 1 results 1
- Autonomy 1 results 1
- Background The problem of child labour has lingered on in many countries because of the complex combination of social, cultural and economic factors involved. Parents play a critical role in child labour as it provides much needed extra income for the family. This study was carried out among parents of school-aged children in an urban, low-income community to determine the factors associated with child labour and attitudes to child labour in the community. Methods A cross-sectional study was carried out in an urban community in Ibadan, southwest Nigeria. Questionnaires were administered to parents of school-aged children. Results A total of 473 parents were interviewed. They were aged between 23 and 56 years, mean 37.9 years. Thirty-nine per cent of parents indicated that they thought their school-aged children should work. More women than men, those from polygamous homes and those with lower educational status held this view. Reasons given for wanting their children to work were to supplement family income, 45%, to gain experience, 35% and to help in family business, 10%. In all, 236 (50%) respondents reported that their school-aged children were working. Parental factors associated with practice of child labour were polygamous marriage, low educational status, unskilled or partly skilled occupation and large family size. Seventeen per cent of parents with working children were not satisfied with their children’s work conditions and complained of low earnings, long working hours, work on school days and unsafe work environment. Measures suggested to control child labour include addressing the issue of household poverty, public enlightenment about the ills of child labour and free education up to junior secondary level. Enforcement of child labour laws was the least mentioned. Conclusion We conclude that control of child labour should be a multifaceted approach involving poverty alleviation, family planning to reduce family size and free, compulsory education up to junior secondary level. Public enlightenment especially for mothers will be of additional benefit. 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 Leviticus 1 results 1
- Capital 1 results 1
- Child labour 1 results 1
- Colonial legacy 1 results 1
- Companies 1 results 1
- Conflict 1 results 1
- Contextual beliefs 1 results 1
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- Berkeley Journal of African-American Law & Policy 1 results 1
- Berkeley Journal of Gender, Law & Justice 1 results 1
- DePaul Journal of Women, Gender and the Law 1 results 1
- Deusto Journal of Human Rights 1 results 1
- Duke Journal of Comparative & International Law 1 results 1
- Loyola University Chicago International Law Review 1 results 1