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American Culture and the Nigerian Society by Innocent Emechete Visit the Order Page Description About the book: An experiential observation of behavioral problems in some American and Nigerian children by the author sparks off this inquiry. Thus "American Culture and the Nigerian Society", an investigation into whether America has influenced other countries like Nigeria and to what extent, is born. It starts by looking at the word culture which makes a people unique and the cultural ramifications within and outside America. The author researches into whether or not these American influences are for better or for worse in the recipient countries. Incidentally Nigeria and the United States have something in common: both were once British Colonies; Nigeria for two months shy of forty seven years (Jan.1, 1914 to Oct. 1, 1960) and America for one hundred and twenty four years (1651-1775). The author finds out that technological advancements have made it possible for American culture to take root in other countries like Nigeria. There are cultural exchanges in goods and services; the good, the bad, and the ugly are also exchanged: crime and drug culture, and sexual revolutions of the sixties are no exceptions. In Churches there are religious cultural exchanges too. Through televangelism American religious views spread through many countries like Nigeria. The sense of the sacred disappears within a few decades. The author discovers too that the Church loses its moral fiber and its moral high ground by the day and replaces them with money, the 'almighty' dollar. The congregation in the pews is desensitized by losing a big chunk of the sense of humanity and feeling. Killing innocent lives becomes a common place activity that does no longer raise eyebrows. Moral decadence sets in because there is nothing sacred and no more sanctity of life in the very young and the very old. The lawmakers, being part of the congregation in the pews across America, almost resoundingly say 'amen' to the foregoing. After all they make the laws, which the Presidents sign. The third branch of Government, the courts, register their consent through activist Judges. Then things completely fall apart. Who are the victims in all this? Our children! Since children do not stay passive, they become negatively active. We see it school shootings, students cutting school or classes, drug activities, bank robberies, and other deviant behaviors that land about two million of our children in prison. The author has some suggestions that can rescue our children from this downward trend if 'all hands are on deck'. As in America so it is in satellite countries associated with America. The author focuses on Nigeria in particular and makes some recommendations to help Nigerian children to fight with the giant and not be crushed unto death. -------------------------------------------------------------------------------
DIVExamines the role of media technologies in shaping urban Africa through an ethnographic study of popular culture in northern Nigeria./div
E-mails proposing an "urgent business relationship" help make fraud Nigeria's largest source of foreign revenue after oil. But scams are also a central part of Nigeria's domestic cultural landscape. Corruption is so widespread in Nigeria that its citizens call it simply "the Nigerian factor." Willing or unwilling participants in corruption at every turn, Nigerians are deeply ambivalent about it--resigning themselves to it, justifying it, or complaining about it. They are painfully aware of the damage corruption does to their country and see themselves as their own worst enemies, but they have been unable to stop it. A Culture of Corruption is a profound and sympathetic attempt to understand the dilemmas average Nigerians face every day as they try to get ahead--or just survive--in a society riddled with corruption. Drawing on firsthand experience, Daniel Jordan Smith paints a vivid portrait of Nigerian corruption--of nationwide fuel shortages in Africa's oil-producing giant, Internet cafés where the young launch their e-mail scams, checkpoints where drivers must bribe police, bogus organizations that siphon development aid, and houses painted with the fraud-preventive words "not for sale." This is a country where "419"--the number of an antifraud statute--has become an inescapable part of the culture, and so universal as a metaphor for deception that even a betrayed lover can say, "He played me 419." It is impossible to comprehend Nigeria today--from vigilantism and resurgent ethnic nationalism to rising Pentecostalism and accusations of witchcraft and cannibalism--without understanding the role played by corruption and popular reactions to it. Some images inside the book are unavailable due to digital copyright restrictions.
"Ethnicity, write J.W. Berry and J.A. Laponce in their introduction to this volume, is likely to be to the twenty-first century what class was to the twentieth; that is, a major source of tension and political conflict. However, ethnicity is also increasingly likely to be a source of inspiration and diversification within society." "Because of the rapidly developing importance of ethnicity and culture in Canada, the Social Sciences and Humanities Research Council and the Ministry of Multiculturalism and Citizenship undertook in 1991 a project to review research on the subject. This volume, in nineteen chapters, is the record of the findings. Papers cover such topics as demography, political philosophy, history, anthropology, sociology, media studies, literature, language learning, education, and ethnic and multicultural attitudes." "Looking back to the Commission on Bilingualism and Biculturalism, mandated in 1963, the editors point out that the terminology has changed radically, and that the evolution from biculturalism to multiculturalism has clarified not only the political agenda but the research agenda as well. An insistent theme recurs throughout this volume: multiculturalism is taken increasingly as being a characteristic of Canadian society as a whole, rather than a concept focused exclusively on new Canadians." "While the Canadian population has always been ethnically diverse, only recently has the diversity been systematically analysed. Ethnic and multicultural studies are remarkably well developed in Canada, the editors conclude. However, they point out one shortcoming more apparent in some fields than others: we often know quite well how the dominant group views a minority, but we often lack knowledge of the reverse attitudes and opinions. Berry and Laponce recommend that we replace one-way mirrors with windows, preferably open windows."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
**One of Time’s 32 Books You Need to Read This Summer** An NPR Best Book of 2019 An “electrifying” (Publishers Weekly) debut novel from Rhodes Scholar and winner of the Caine Prize for African Writing about a Nigerian family living in Utah and their uneasy assimilation to American life. Living in small-town Utah has always been an uncomfortable fit for Tunde Akinola’s family, especially for his Nigeria-born parents. Though Tunde speaks English with a Midwestern accent, he can’t escape the children who rub his skin and ask why the black won’t come off. As he struggles to fit in, he finds little solace from his parents who are grappling with their own issues. Tunde’s father, ever the optimist, works tirelessly chasing his American dream while his wife, lonely in Utah without family and friends, sinks deeper into schizophrenia. Then one otherwise-ordinary morning, Tunde’s mother wakes him with a hug, bundles him and his baby brother into the car, and takes them away from the only home they’ve ever known. But running away doesn’t bring her, or her children, any relief; once Tunde’s father tracks them down, she flees to Nigeria, and Tunde never feels at home again. He spends the rest of his childhood and young adulthood searching for connection—to the wary stepmother and stepbrothers he gains when his father remarries; to the Utah residents who mock his father’s accent; to evangelical religion; to his Texas middle school’s crowd of African-Americans; to the fraternity brothers of his historically black college. In so doing, he discovers something that sends him on a journey away from everything he has known. Sweeping, stirring, and perspective-shifting, A Particular Kind of Black Man is “wild, vulnerable, lived…A study of the particulate self, the self as a constellation of moving parts” (The New York Times Book Review).
Nigeria, the United States’ most important strategic partner in West Africa, is in grave trouble. While Nigerians often claim they are masters of dancing on the brink without falling off, the disastrous administration of President Goodluck Jonathan, the radical Islamic insurrection Boko Haram, and escalating violence in the delta and the north may finally provide the impetus that pushes it into the abyss of state failure. In this thoroughly updated edition, John Campbellexplores Nigeria’s post-colonial history and presents a nuanced explanation of the events and conditions that have carried this complex, dynamic, and very troubled giant to the edge. Central to his analysis are the oil wealth, endemic corruption, and elite competition that have undermined Nigeria’s nascent democratic institutions and alienated an increasingly impoverished population. However, state failure is not inevitable, nor is it in the interest of the United States. Campbell provides concrete new policy options that would not only allow the United States to help Nigeria avoid state failure but also to play a positive role in Nigeria’s political, social, and economic development.
Nigeria is famous for "419" e-mails asking recipients for bank account information and for scandals involving the disappearance of billions of dollars from government coffers. Corruption permeates even minor official interactions, from traffic control to university admissions. In Moral Economies of Corruption Steven Pierce provides a cultural history of the last 150 years of corruption in Nigeria as a case study for considering how corruption plays an important role in the processes of political change in all states. He suggests that corruption is best understood in Nigeria, as well as in all other nations, as a culturally contingent set of political discourses and historically embedded practices. The best solution to combatting Nigerian government corruption, Pierce contends, is not through attempts to prevent officials from diverting public revenue to self-interested ends, but to ask how public ends can be served by accommodating Nigeria's history of patronage as a fundamental political principle.
Much of what the world knows about the United States of America is constructed and spread through global media. One can hardly find a country where news events involving the U.S.A. do not attract media attention, controversy, or at least invoke some level of critical thought. Popular Representations of America in Non-American Media provides emerging research exploring how non-American media covers and represents the U.S.A. through a critical review that demonstrates how foreign media representations of the country have varied according to periods in history, political leadership, and current ideological and socio-cultural affinities. The publication also conversely examines Americans’ perceptions of foreign media representations of their country. Featuring coverage on a broad range of topics such as neocolonialism, political science, and popular culture, this book is ideally designed for students, scholars, media specialists, policymakers, international relation experts, politicians, and other professionals seeking current research on different perspectives on non-American media’s representation of the U.S.A. and Americans.
How does social media activism in Nigeria intersect with online popular forms—from GIFs to memes to videos—and become shaped by the repressive postcolonial state that propels resistance to dominant articulations of power? James Yékú proposes the concept of "cultural netizenship"—internet citizenship and its aesthetico-cultural dimensions—as a way of being on the social web and articulating counter-hegemonic self-presentations through viral popular images. Yékú explores the cultural politics of protest selfies, Nollywood-derived memes and GIFs, hashtags, and political cartoons as visual texts for postcolonial studies, and he examines how digital subjects in Nigeria, a nation with one of the most vibrant digital spheres in Africa, deconstruct state power through performed popular culture on social media. As a rubric for the new digital genres of popular and visual expressions on social media, cultural netizenship indexes the digital everyday through the affordances of the participatory web. A fascinating look at the intersection of social media and popular culture performance, Cultural Netizenship reveals the logic of remediation that is central to both the internet's remix culture and the generative materialism of African popular arts.
When Nigeria hosted the Second World Black and African Festival of Arts and Culture (FESTAC) in 1977, it celebrated a global vision of black nationhood and citizenship animated by the exuberance of its recent oil boom. Andrew Apter's The Pan-African Nation tells the full story of this cultural extravaganza, from Nigeria's spectacular rebirth as a rapidly developing petro-state to its dramatic demise when the boom went bust. According to Apter, FESTAC expanded the horizons of blackness in Nigeria to mirror the global circuits of its economy. By showcasing masks, dances, images, and souvenirs from its many diverse ethnic groups, Nigeria forged a new national culture. In the grandeur of this oil-fed confidence, the nation subsumed all black and African cultures within its empire of cultural signs and erased its colonial legacies from collective memory. As the oil economy collapsed, however, cultural signs became unstable, contributing to rampant violence and dissimulation. The Pan-African Nation unpacks FESTAC as a historically situated mirror of production in Nigeria. More broadly, it points towards a critique of the political economy of the sign in postcolonial Africa.