Blessing Nonye Onyima

New Dimensions to Pastoralists–Farmers Conflicts and Sustainable Agricultural Development in Agadama and Uwheru Communities, Niger Delta

ABSTRACT The Niger Delta in Nigeria is known for conflicts linked with control of oil related natural resources but not with the pastoralists and farmers. Agadama is a coastal agrarian community in the Ughelli North Local Government Area of Delta State, Nigeria. Pastoralists are usually associated with their traditional arid environments in Northern Nigeria. But their recent presence in southern humid environments brought new dimensions to the conflicts with their farming neighbors. The pastoralists–farmers conflicts have a long history in Nigeria, as they are often linked to competition for natural resources like pasture and water. This article is an ethnographic study, which employs qualitative methods of data collection such as participant observation and in-depth and key informant interviews while using Victor Turner’s theory of social drama and symbolic interactionism as a theoretical framework. Data analysis was done using thick descriptions of observed phenomenon. It reveals that the recent invasion by pastoralists into the oil-rich Niger Delta region of Nigeria has altered the peaceful milieu of the agrarian community, thereby leading to a gradual collapse of Agadama’s subsistence base and impeding the growth of sustainable agricultural development in the community. New dimensions to the pastoralists–farmers conflicts in the Niger Delta include the rape of female farmers and shooting anyone found spraying chemicals on grasses/weeds that serve as pastures for cattle. It concludes that the government intervention has been reactionary.

Nigerian cultural heritage: preservation, challenges and prospects

Nigerian is a country endowed with a lot of cultural heritages sourced from its multicultural communities. Contemporary status of most Nigerian cultural heritages (both material and non-material) is best described as endangered. This paper derives from a functionalist perspective which descriptively presents a historical, anthropological, and archaeological account of the Nigerian cultural heritage. Efforts at preserving these heritages are obstructed with daunting challenges, particularly human activities such as trafficking and exportation of Nigerian arts, thefts and looting of museums, vandalism, iconoclasm, Christianity, civilization, commerce, change, and developmental projects among others. Hence, the clarion call for its preservation due to avalanche of prospects derived from an adequately preserved cultural heritage. Introduction Globally the importance of heritages to countries and even in developing nations like Nigeria cannot be over-emphasized. This is due to its economic, historical, tourist, aesthetic, educational and research significance. For a critical and comprehensive understanding of Nigerian Cultural heritages, the approach adopted in this chapter is anthropological, archaeological, and historical and the pattern of presentation is purely descriptive. Heritages are cherished characteristic features of a society passed down from generation to generation through conscious preservation. Heritages refer to the riches of extinct and extant societies which are of historic, educational, recreational, and economic importance, preserved and handed over from one generation to another. Put differently, heritages are significant endowments emanating from man and nature. Following from the above, heritages could be categorized into two, based on their sources namely: ecological/natural heritages and cultural heritages. Nigeria is Ogirisi: a new journal of African studies vol 12 2016 274 endowed with both types of heritages. “Nigeria is a country located in the Eastern part of West Africa”, (Aremu, 2008, p. 175). Geographically Nigeria occupies a space of 923,768 square km. It is the most populated (over 140 million based on the 2006 census figures) multi-ethnic and multi-lingual country in Africa, with over 250 ethnic groups. It has the Igbo to East, the Yoruba to the West and the Hausa-Fulani to the North as major ethnic groups among other perceived ‘minor’ ethnic groups. Ecological or natural heritages emanate from nature and environment. Ecological heritages can be defined as the relatively undisturbed or uncontaminated natural areas with its wild plants (flora) and animals (fauna) and its geomorphic features (caves, rivers, lakes, hills, mountains, cataracts) conserved for the specific objectives of studying, admiring, and enjoying the scenery which it affords (Duke in Aremu, 2008; Eluyemi, 2002). Nigeria is endowed with ‘about 29 game reserves, 1129 forest reserves, 4 game sanctuaries, 2 strict nature reserves and 8 national parks’ (Marguba, 2008, p. 37). It is pertinent to state that ecological heritage is outside the scope of this paper, therefore we are going to concentrate on the second type of heritage mentioned above which is cultural heritage. Cultural heritage is the legacy of physical artifacts and intangible attributes of a group or society that are inherited from past generations, maintained in the present and bestowed for the benefit of future generations(http://en.wikipedia.org/wiki/Cultural_heritage). Cultural heritages evolve from man’s ingenious activities, preserved and transmitted through oral traditions or in written concrete forms across generations of human societies. Oral tradition is the body of information concerning history, culture and environment of a people at any given time and space. This information is often obtained through the words of mouth. It is also a set of verbally transmitted pieces of information about the experiences and worldviews of a people. These experiences and worldviews are preserved in the memories of the group of people and are transmitted from one generation to another (Ogundele, 2000, p.14). Onyima: Nigerian cultural heritage... 275 Oral tradition remains an indispensable cultural heritage management strategy among pre-modern and pre-historic Africans which continues to be relevant in contemporary Nigeria. Most oral traditions obtained through ethnographic studies have been confirmed by archaeological and historical findings (Fasuyi, 1973). The clan & village heads, kings, chiefs, deity priests, aged/older men and women serve as repositories and custodians of their oral traditions. They include traditional proverbs, tales/dance by moon lights (known as akukoifo/egwuonwa among the Igbo of eastern Nigeria), adages, lullabies, poems, riddles, incantations, praise songs such as oriki, recitals of traditional religions like the Ifa verses among the Yoruba of western Nigeria and other facets of their individual community’s cultural heritages. Oral tradition has proved to be a useful instrument to professionals like the archaeologists and ethnographers in locating and identifying cultural heritage sites/areas for further studies and preservation. Cultural heritage is, however limited to man-made artifacts and ideologies (Eluyemi, 2002). Cultural heritages can be defined as the sum total of the people’s cherished arts, customs, festivals, sacred or worship sites, norms, values, ideologies, dress and dress-patterns, traditional monuments & architectures, technology and technological sites and other artifacts which are cherished and conserved for their historical, political, educational, recreational and religious significance among others. Cultural heritages are therefore the sum total of material and non-material cultures of a particular society transmitted across generations. Theoretical Explanations The need to preserve Nigerian cultural heritage is best explained through the functionalist perspective as enunciated by Bronislaw Malinowski (1884-1942). Functionalist emphasize that society consist of inter related parts which work for the integration and stability of the whole system. Malinowski’s functionalism assumes that all cultural traits are useful parts of the society they occur, in other words; all customary patterns of behavior, belief attitudes, and Ogirisi: a new journal of African studies vol 12 2016 276 social structures perform a function within the society they occur. He emphasizes that social structures and social institutions exist in societies to meet or perform psychological and biological needs for the people. It provides cohesion in the social order by promoting a sense of belonging and collective consciousness, a point fervently argues by Emile Durkheim 1897. Preservation of Nigerian cultural heritages is capable of promoting collective consciousness in terms of unity, oneness, nationalism and fostering peaceful co-existence among Nigerians. For instance, cultural heritages can be categorized into two namely material/tangible and non-material/intangible cultural heritages.This is because culture in itself is “both physical and non-physical in character” (Ogundele 2000, p. 12). Tangible cultural heritages include man’s physical ingenious products which can be touched and seen such as architecture/buildings, defensive walls and ditches, crafts, tools, ivory, cowries, paintings, textiles, pestles, mortars, iron furnaces, knives, food, wooden objects, tombs & grave goods, temples, dresses, pottery & potsherd pavements, monuments, books, works of art, and among other artifacts. “Artifacts as a broad concept are objects and/or features made and/or used by man/humans in an attempt to cope with the challenges and problems of social and natural conditions. It is therefore important to state that man cannot survive without the construction and use of artifacts” (Ogundele, 2014, p.5). This further gives a deeper explanation to the function of cultural heritages to society. On the other hand, non-material or ideological cultural heritages include all intangible and invisible aspects of a peoples’ ways of life such as ideas, folklore, kinship, norms, values, worldviews, philosophies of life, religious beliefs and practices, music, dance, festivals, traditions, language, and knowledge among others (Nnonyelu, 2009; Ogundele, 2000). The above enumerations show the complexity of cultural heritages, but for simplistic purposes they could also be classified as moveable (artifacts) and immoveable cultural heritages (monuments) based on their nature of portability which requires different specialized skills for their preservation. It is however pertinent to Onyima: Nigerian cultural heritage... 277 stress that most of these Nigerian cultural heritages are threatened due to faulty efforts at preserving and conserving them. For instance, in south eastern Nigeria, the current status of the following cultural heritages should best be described as “endangered”: Ikoro (slit drum) is a traditional medium of communication. Orikoa traditional practice of re-integration among the Igbo through which social deviants are welcomed back to society after punishment such ostracism. Iru-mgbedean Igbo traditional indigenous educational institution through which young maidens are initiated into womanhood (Mathias & David, 2014). There are a host of other cultural heritages among communities in Nigeria that are under threat of extinction. There is therefore a need for a conscious preservation of some useful Nigerian cultural heritages, while negative ones should be discarded. Historical Dimensions to the Preservation of Nigerian Cultural Heritages Nigeria is distinguished in sub-Saharan Africa because of her “rich manifestations of vast cultural heritages” of the past (Sowunmi, 2008, p.77). Most of the artifacts and collections from remarkable culture areas in Nigeria are displayed in museums and galleries all over the world. This is because they were consciously preserv

Beyond Leisure: The Role of Alcohol in the Lives of Nigerian University Students

ABSTRACT Background: Alcohol consumption among young people in Nigeria has traditionally been constrained due to the socio-cultural belief that alcohol is for adults. In contemporary Nigeria, media reports indicate that young people drink alcohol regularly in large quantities, but empirical research on what motivates their alcohol use is lacking. Objectives: To explore the motives for consuming alcohol among male and female students at a Nigerian university. Methods: Drawing on motivational theories of alcohol use, 31 semi-structured interviews were conducted with students (aged 19–23 years). The data were analyzed to generate themes with the aid of NVivo software. Results: Three themes (drinking to cope; overcoming academic performance anxiety; and drinking to socialize) were identified under coping, enhancement and social motives. First, while both male and female participants used alcohol to attenuate sorrow, anger, and stress, females also drank to ameliorate depression and heartbreak due to relationship problems. Second, men and women perceived that alcohol provided them with “academic courage.” Hence, they drank to boost their confidence in delivering class seminars. Relatedly, women used alcohol in a bid to enhance their retentive memory before taking written examinations. Third, men and women engaged in gendered heavy drinking rituals purposefully to get drunk and loosen up. This enables men to discuss what they referred to as “mens affairs” while it enables women to “reveal deep secrets” (to inebriated group members) that they would not ordinarily reveal when they are sober. Womens drink choice was associated with social motives because spirits were used purposefully to quicken their intoxication. Conclusions: Participants who drank due to coping and social motives consumed larger quantities of alcohol than they consumed on “normal” drinking occasions. We discuss the implications of these findings and offer suggestions for public health interventions that policymakers might consider implementing, to reduce alcohol-related harms in the Nigerian Higher Education system.

New Technology and Challenges of the Blacksmithing Industry in Awka: Implication for Entrepreneurship Development

The blacksmithing technology is as old as human civilization itself. Indeed the development of different human civilizations has been linked to the discovery and use of metal to manufacture tools and implements that supported an agrarian lifestyle. In Awka, Anambra State Nigeria, this occupation has come under intense threats associated with modernity. The paper attempts a theoretical analysis of threats associated with modernity as it affects the local blacksmithing industry, using the skill discretion model as analytical tool.