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Local histories, written and published by non-academic historians, constitute a rapidly expanding genre in contemporary non-Western societies. However, academic historians and anthropologists usually take little notice of them. This volume takes a comparative look at local historical writing. Thirteen case studies, set in seven different countries of sub-Saharan Africa, India and Nepal, examine the authors, their books and their audiences. From different perspectives, they analyse the genre's intellectual roots, its relationship to oral historical narratives, and its relevance and impact in local and wider arenas. Local histories, it turns out, pursue a variety of agendas. They (re)construct local and communal identities affected by rapid social change. Often, they (re)write history as part of cultural and political struggles. Openly or implicitly, all of them place local communities on the map of the world at large.
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Today, we can no longer hide under the pretence that the grace of God alone suffices to make one a good priest. A close study of the history of priestly formation has shown that not just the training of priests can ensure an authentic priest-product, rather a continuous effort to adapt the training to the current world situation so that priests would be in the position to discharge their duties effectively. Such readiness to adaptability should, of course, not lose sight of the meaning and function of the priest as revealed in the person of Jesus: a service to the world. In the bid to assess the models for the training of priests in South-eastern Nigeria, the author using a historical-critical method traced the history of the models and events that shaped the current modules for the training of priests in South-eastern Nigeria. At the end of the historical research, he proffered some suggestions for improvement, amendment and solidification of the training of priests in the area. As one of the younger African churches, the examination of the training of priests in South-eastern Nigeria will also serve as a paradigm or typology for understanding the dynamics and the process of training of priests in other African countries, since most of these local churches share relatively similar historical, cultural, economic and socio-political circumstances.
This book presents theoretical and methodical discussions on local knowledge and indigenous knowledge. It examines educational attainment of ethnic minorities, race and politics in educational systems, and the problem of losing indigenous knowledge. It comprises a broad range of case studies about specifics of local knowledge from several regions of the world, reflecting the interdependence of norms, tradition, ethnic and cultural identities, and knowledge. The contributors explore gaps between knowledge and agency, address questions of the social distribution of knowledge, consider its relation to communal activities, and inquire into the relation and intersection of knowledge assemblages at local, national, and global scales. The book highlights the relevance of local and indigenous knowledge and discusses implications for educational and developmental politics. It provides ideas and a cross-disciplinary scientific background for scholars, students, and professionals including NGO activists, and policy-makers.
Prior to European colonialism, Igboland, a region in Nigeria, was a nonpatriarchal, nongendered society governed by separate but interdependent political systems for men and women. In the last one hundred fifty years, the Igbo family has undergone vast structural changes in response to a barrage of cultural forces. Critically rereading social practices and oral and written histories of Igbo women and the society, Nkiru Uwechia Nzegwu demonstrates how colonial laws, edicts, and judicial institutions facilitated the creation of gender inequality in Igbo society. Nzegwu exposes the unlikely convergence of Western feminist and African male judges' assumptions about "traditional" African values where women are subordinate and oppressed. Instead she offers a conception of equality based on historical Igbo family structures and practices that challenges the epistemological and ontological bases of Western feminist inquiry.
How do Africans conceive space? How are places constructed and imagined? How do the conceptions, constructions, imaginings of spaces and places affect, and in turn are affected by, social, economic and political change. These are some of the questions answered in this, the first book of its kind to address systematically the themes of of space and spatiality.
This vivid memoir offers a fascinating glimpse into the modern-day life of a West African emigrant who embarks on an extraordinary half-century journey to England and America. An intelligent, poignant, and ultimately inspiring account of how unforeseen circumstances can change lives dramatically.
This book offers new perspectives on environmental philosophy and intergenerational justice, drawing on Indigenous, African, Asian, and Western traditions. It is an invaluable resource for scholars and students of environmental law and policy, environmental humanities, political science, intercultural and comparative philosophy, and policymakers.
“...as my New Year’s resolution, I want to serve God all my life. I want to be a priest.” “Can a black man be a priest?” asked Jacob his father. “Why not?” asked Shanahan, the Roman Catholic Prefect of the Holy Ghost Fathers at Onitsha in 1910. “Has a black man not got a soul?” ....the obstacles, trials and challenges began for the twelve-year-old native born in the late 19th century Victorian colony of Nigeria - the defining period when the Anyogu family legacy became embedded in the Archivum Secretum Apostolicum Vaticanum in Rome. With century old journals and newspapers put into perspective, this biography reveals a towering figure and one of, if not the most influential personality ever in Nigerian history. And so, I present to you, The BISHOP JOHN CROSS ANYOGU. #bishopanyogu