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Perinatal psychological distress in the South African context: The road to task shifting evidence based interventions by Spedding, Maxine F
Published 2017“…The second study was limited by the employment of vignettes to collect data. While they are useful tools to elicit population-specific responses, their adaption for those purposes means that they are not standardised. …”
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A company is a company because of other people: corporate social responsibility and the constitution by Cockburn, Alexandra
Published 2024“…In pursuit of wealth and profit maximisation, companies utilise human and other resources, and in so doing provide employment, investment, goods and services. Business therefore forms part of the fabric of society. …”
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Page will reload when a filter is selected or excluded.- Ethical values 2 results 2
- Good governance 2 results 2
- Nigeria 2 results 2
- Politicians in Oyo State 2 results 2
- Servant leadership 2 results 2
- The Christian idea of Servant Leadership (SL), which connotes honouring God and serving humanity (John 13:1-5), is germane to political leadership globally, Nigeria inclusive. Existing studies on leadership concentrated largely on its types, styles and qualities, with scant attention paid to the Christian concept of SL in relation to politics in Oyo State. This study was, therefore, designed to examine the concept of SL from a Christian perspective in the context of political leadership in Oyo State. This was with a view to determining its nature and applicability to governance in the state. Robert Greenleaf’s Theory of Leadership was adopted as the framework, while the phenomenological design was used. The three senatorial districts in Oyo State were enumerated. Convenience sampling was employed to select from each senatorial districts of the local governments: Oyo South (Ibadan North and Ido), Oyo Central (Oyo West and Surulere) and Oyo North (Iseyin and Kajola). In-depth interviews were conducted with 120 purposively selected respondents (60 Christian politicians, 30 members of the clergy and 30 Christians representing the general public across the senatorial districts) based on their involvement in politics in the state. Six sessions of focus group discussions were held with the participants. The data were subjected to thematic analysis. The Christian concept of SL emphasises love for one’s neighbour as oneself, which is central to all laws (Mark 12: 31-32); justice, an important value to liberal political ideal in the fairness of judgment (Amos 5:24); and tolerance, accommodating contrary opinions and giving equal opportunity (2Tessallonians 3: 6-12). The concept stresses transparency, which should manifest in project execution and policy implementation (Nehemiah 5:14-16); and patriotism, which is genuine commitment to the well-being of one’s country and her people (Romans 13: 1-5). Since the creation of Oyo State in 1976, Christians have held many positions of authority, such as governor, deputy governor, speaker of the state assembly and commissioners. Commenting on the governance in the state, Christian politician respondents claimed that, despite the significant involvement of Christians in the state politics, the political atmosphere was laden with negative values, such as selfishness, greed and hatred, which contradict love. There was injustice in the distribution of amenities, as opposed to justice, as well as insensitivity to political differences and opinions, in contradistinction to tolerance; this led to political violence and insecurity. Members of the clergy submitted that there was also alleged corruption in the form of misappropriation and embezzlement of funds, which tainted transparency and engendered inept administration. Nonchalant attitude to development and people’s welfare, in disregard for patriotism, were also identified by the other respondent - Christians representing the general public. All this, culminated in infrastructure decay, like bad roads, schools and hospital facilities across the state, high level of poverty, unemployment, as well as a threat to human value well-being.Contrary to the Christian values inherent in servant leadership, many of the Christians holding political positions in Oyo State did not deploy efficiently those values to foster a favourable political atmosphere in the state 2 results 2
- 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
- African migrant fiction 1 results 1
- African migrant fiction, which recreates characters’ experiences at home and abroad, is increasingly preoccupied with the representation of dystopian realities. Critical appraisals of the fiction have largely focused on the representation of varied mobilities – migration, exile, transnationalism and afropolitanism – without adequate attention to the depiction of migrant characters’ experiences of traumatic stress, despite its ample representation in the fiction. This study was, therefore, designed to examine the recreation of trauma and characters’ responses to traumatic stress in selected African migrant fiction with a view to establishing that traumatic experiences are not limited to characters’ natal homes. Homi Bhabha’s model of the Postcolonial Theory and Cathy Caruth’s and Judith Herman’s models of Trauma Theory, served as the framework. The interpretative design was used. Ali Farah’s Little Mother (LM), Laila Lalami’s Hope and Other Dangerous Pursuits (HODP), Ben Jelloun’s Leaving Tangier (LT), Chika Unigwe’s On Black Sisters’ Street (OBSS), Alain Mabanckou’s Blue White Red (BWR), Brian Chikwava’s Harare North (HN), Fatou Diome’s The Belly of the Atlantic (TBA), and Noviolet Bulawayo’s We Need New Names (WNNN) were purposively selected for their depiction of loss, trauma and suffering. The novels were subjected to critical analysis. Trauma in the novels is doubled-edged, aligning with the dominant estimation of trauma as a double wound. Traumatogenic contexts and events in the postcolony as well as in the diaspora dominate the novels. Pre-migration stressors such as unemployment, poverty and sexual assault characterise the postcolony in LT, OBSS, HODP and TBA; while displacement, deprivation and violence abound in WNNN, HN, LM and BWR, all leading to characters’ experience of Continuous Traumatic Stress. Characters’ response to pre-migration stressors in all the novels is flight. Repetitively traumatised by oppressive poverty, displacement and the inconsistencies that define life in the postcolony, the characters fled their fatherland for the West through legitimate and illegitimate routes. In the diaspora, post-migration stressors are activated by characters’ experiences of disillusionment, racism, joblessness, physical and mental assaults, unhomeliness, the trauma of a paperless existence and the perpetual fear of police brutality. Characters’ responses to post-migration stressors range from developing Post-Traumatic Stress Disorder (PTSD) to committing suicide. Azel in LT and the nameless protagonist in HN experience dissolution of self and suffer from PTSD. In WNNN and LM, Tshaka Zulu, Uncle Kojo and Axad suffer from mental illnesses, while Moussa in TBA commits suicide. However, characters like Massala-Massala in BWR, Aunt Fostalina and Darling in WNNN, Faten in HODP and Efe, Ama and Joyce in OBSS largely display resilience in the face of trauma. There is recurring adoption of multiple narrative voices, symbolism and journey motif in OBSS, LM, HODP and HN, while irony and traumatic realism are employed in LT, WNNN, TBA and BWR. Migrant characters’ precarious, liminal and subaltern existence, both at home and abroad, bears witness to trauma’s mobility across space and time in African migrant fiction. This destabilises the hegemonic conception of the West as the Promised Land. 1 results 1
- Alienation & ecoactivism 1 results 1
- Ancient Israel 1 results 1
- Attitude 1 results 1
- Authentic Leadership 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
- Career development 1 results 1
- Career planning 1 results 1
- Child narration 1 results 1
- Coaching 1 results 1
- Cocoa Industry 1 results 1
- Commodity Market 1 results 1
- Counseling 1 results 1
- Cross River State 1 results 1
- Curriculum || Education || Colonisation || Decolonisation || Education ||Self-reliance 1 results 1
- Definition, integration, management, organisational benefits, employee assistance programmes 1 results 1
- Development fiction 1 results 1
- Discourse strategies 1 results 1
- Disposition 1 results 1
- Distance Education Programme (DEP) was introduced in the 1970s by some Nigerian universities as an alternative mode to the conventional delivery. However, reports have shown that the programme has been bedevilled by low quality learning, unethical practices and mismatch between policy and practice. Previous studies focused on enrolment, retention and analyses of some factors for motivating distance learners with less attention paid to evolution, practices and challenges of the programmes. Therefore, this study was designed to investigate the evolution, practices and challenges of the undergraduate DEP in dual-mode federal universities in South-Western Nigeria, 1974-2014. Cognitive Dissonance, Independent Study and Transactional Distance Learning theories provided the framework, while historical and descriptive survey methods were adopted. The DEP of the three accredited dual-mode federal universities in South-Western Nigeria were enumerated, namely University of Lagos Distance Learning Institute (DLI), University of Ibadan Distance Learning Centre (DLC) and the Obafemi Awolowo University Centre for Distance Learning (CDL), Ile-Ife. Primary data included oral interviews with the centre / institute directors and archival materials of the National Universities Commission (NUC) and sampled institutions, while secondary sources included relevant textbooks, journal articles, bulletins, periodicals and unpublished Ph.D theses. Questionnaires were administered to the 77 tutors, 102 administrative staff and 959 distance learning students that were purposively selected based on their experience. Historical and descriptive methods were employed for data analyses The DEP began in 1974 with the establishment of the University of Lagos Correspondence and Open Studies Unit which eventually transmuted to DLI in 1997. The University of Ibadan External Studies Programme later changed to the Centre for External Studies in 1988 and became DLC in 2002, the same year the CDL was established in Ile-Ife. Although the institutions ran DEP on part-time basis between 2002-2009, accreditation of courses by the NUC in 2011 transited the programmes to full-fledged practice. The period 2009-2014 featured improved institutional commitment, better compliance with the NUC guidelines, general increase in enrolment and a reduction of face-to-face interactions. The DLI, DLC and CDL organised orientation programmes for new students and packaged instructions into tablets, but conducted interactive sessions respectively at weekends, week days and two weeks to examinations. The weighted mean across the centres / institute was high against > 2.50 threshold in term of Capacity Development (CD), Learner Support Services (LSS) and Quality Assurance (QA) respectively. The mean values of DLI, DLC and CDL on CD, LSS and QA are (2.98 + 0.75; 2.84 + 0.85; 3.35 + 0.83), (3.10 + 0.75; 2.89 + 0.74; 3.35 + 0.50 and (3.08 + 0.85; 2.92 + 0.87 3.41 + 0.90) respectively. Despite constraints of low internet bandwidths and erratic power supply in the Universities, the undergraduate DEP had transformed from correspondence to a technologically-driven mode. Within the four decades of existence, the undergraduate Distance Education Programmes in dual-mode federal universities in South-Western Nigeria had witnessed better regulatory framework and improved productivity in spite of infrastructural constraints. To enhance better practice of the programmes, all stakeholders should be more committed. 1 results 1
- Dual-mode Federal Universities in Nigeria 1 results 1
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