Papers by Emmanuel Onyeozili
Contemporary Sociology: A Journal of Reviews, 2005
This paper traces the history of colonial social control and Policing in Nigeria, and also review... more This paper traces the history of colonial social control and Policing in Nigeria, and also reviews the literature and examines how colonialism demonized, discredited, and supplanted the traditional system of policing. It establishes that in place of the old (traditional) system, colonialism imposed a new (but alien) militarized policing geared toward the colonial needs of political oppression and economic exploitation without regard to the needs of the colonized. The post-colonial state was thus bequeathed a corrupt police system that fails to cater to the needs of the people. This unfortunate development explains the emergence of “ethnic armies ” in the face of corrupt and insensitive national police.
The authors of this book have sliced through the unnecessary and confusing web of halftruths wove... more The authors of this book have sliced through the unnecessary and confusing web of halftruths woven around the topic of community policing in Nigeria. This very accessible work has presented the reader and, hopefully, the political class in Nigeria with a rich menu of options. The Nigerian public, the police force itself, and the political class can no longer continue to wallow in confusion over the clear options for community policy. We owe the authors gratitude for providing us with a road map for the implementation of community policing in Nigeria.-Bishop Matthew Hassan Kukah, Catholic Diocese of Sokoto This book serves as an intellectual path finder on the most auspicious strategy for engaging and stemming the tide of insecurity in Nigeria. Despite the profundity of writings on insecurity in Nigeria, few academic contributions have been made on how to strengthen and expand the scope of security architecture to contain the scourge of insecurity. This lacuna has now been effectively filled.
African Journal of Criminology and Justice Studies, 2018
The counterpoint of Counter-Colonial Criminology is the unmasking of Eurocentric criminology for ... more The counterpoint of Counter-Colonial Criminology is the unmasking of Eurocentric criminology for what it is. In exchange, Agozino proffered sound academic reasoning grounded on reality. He suggests decolonization of criminology based on label-free discourse. By his approach, Agozino has, like Lombroso of scientific approach, and Durkheim and Sutherland of mainstream criminology, charted a new theoretical path in the way we do criminology. Henceforth, criminology will no longer concentrate in the study of crime and criminals, but will also include the study of justice.
CRIMINAL JUSTICE ADMINISTRATION ONYEOZILI, EMMANUEL C. B.A. UNIVERSITY OF IBADAN 1979 FEAR OF CRI... more CRIMINAL JUSTICE ADMINISTRATION ONYEOZILI, EMMANUEL C. B.A. UNIVERSITY OF IBADAN 1979 FEAR OF CRIME ON PRIVATE URBAN HISTORICALLY BLACK COLLEGE AND UNIVERSITY CAMPUSES: A SURVEY OF THE ATLANTA UNIVERSITY CENTER STUDENTS Advisor: Dr. K. S. Murty Thesis dated July, 1993 The fear of crime is analyzed on six college and university campuses that make up the Atlanta University Center (AUC). The study utilizes interview questionnaire data on 325 students attending AUC institutions which were collected during the spring semester of 1993. The analytical procedures used include the reliability analysis, frequency distributions, cross tabulations and chi-square tests. The data analysis did not reveal any significant relationships betweipn fear of crime and demographic characteristics except for gender of the students. Also, there was no significant relationship between fear of crime
African Journal of Criminology and Justice Studies, 2008
Johann Arnasons book is not for the feint hearted. A wide-ranging background in history, historic... more Johann Arnasons book is not for the feint hearted. A wide-ranging background in history, historical sociology, cultural anthropology and, to a lesser extent, philosophy, is essential to amply understand his work. At the same time, though, his book serves as an overview and summation of thoughts and theories that have led us, generally, to a broader view of sociological and historical issues, and him, particularly, to an adherence to civilizations (in the plural) theory. His premise calls for a return to the shifting paradigm of civilizations theory that he says has re-emerged in sociological thought.
African Journal of Criminology and Justice Studies, 2012
ABSTRACTThis study is a descriptive investigation of the traditional system of social control and... more ABSTRACTThis study is a descriptive investigation of the traditional system of social control and order maintenance in the Igbo nation of Nigeria in Africa. It discusses how the Igbo employed customary standards of conduct and negative sanctions for breach of norms to control its people prior to the advent of the Europeans, colonization, and prisons. Employing ethnographic methodology, the paper describes what constitutes serious deviance and the stringent penalties imposed for their contravention in pre-colonial Igboland. Specifically, the Igbo employed the services of council of elders, age-grade associations, title-making associations, oracles, "Dibia" fraternities (medicine men), secret societies, the myth of reincarnation and non-transmigration, and the invocation of spirits of the ancestors ("mmanwu" and ancestral worship) to preserve collective conscience. Finally, the paper suggests a re-evaluation by current government in Igbo nation to determine a possibility of co-opting certain elements of pre-colonial systems into the 21^sup st^ century social control in Igbo states.Keywords:African Studies; Anthropology; Criminal Justice; Criminology; History; Political Science; Sociology; Council of elders; Age-grade associations; Title-making associations; Ancestral worship; Dibia fraternities (medicine men); Oracles; Secret societies; Reincarnation; and Non-transmigration.INTRODUCTIONMany anthropologists, historians, political scientists, sociologists, etc., have written on different aspects of the African peoples. Unmistakably, the traditional systems of social control and policing of the various ethnic groups in Africa drew little attention to international and national scholars. In effect, the unique and sometimes traumatizing methods of offender apprehension and disposal, in many parts of Africa, remain hidden to scholars in various regions of Africa, as well as scholars from outside of Africa.Deviance is an ubiquitous phenomenon. It is found in every healthy society, "even in Durhheim's Society of Angels (1964)." The Igbo (Ibos), like all societies world- wide, have customary standards of conduct and negative sanctions for any breach. In the study of African criminology, we had to start with investigating how each African ethnic group controlled its people prior to the advent of the Europeans. In this vein, African nationals who grew up in rural African societes can lead the way. It is our attempt to fill the void by studying the Igbo system of social control as natives of the Igbo nation.Some early European writers (Basden, 1966) on Africa have described people of Africa south of the Sahara as savages. Through this study of social control in Igboland, scholars may see that there was a stringent system of order maintenance in Igboland as was the case in all of the African Kingdoms south of the Sahara. Leading authors on ancient Africa like Diop (1987) have argued that "there is agreement on the fact that the African variety of organization is indigenous: it could not have come from Aryan or Semitic Mediterranean" (p. 100).Whereas deviance is a cultural universal phenomenon, what constitutes deviance is not. Therefore, it is expedient that other Africans and non-Africans know the various behaviors that were regarded as offenses, the seriousness of such offenses and the disposal mechanisms for their violations. In fact, some Igbos who are forty years old or younger today have little or no knowledge of what constituted serious deviances and penalties for their contravention in pre-colonial Igboland. This study is a descriptive account of how the Igbo social system was controlled in pre-colonial times. Furthermore, it provides data for comparative analysis of other societies' traditional systems of social control.BRIEF HISTORY OF THE IGBOThe Igbo occupy southeastern part of Nigeria with a population of over forty million people today (Ekwe-Ekwe, 2006a; 2006b). …
African Journal of Criminology and Justice Studies Ajcjs, Apr 1, 2005
... Police. Several subsequent Orders-in-Council culminated in the Police Act, Cap.154, Laws of t... more ... Police. Several subsequent Orders-in-Council culminated in the Police Act, Cap.154, Laws of the Federation, 1958, which provided for the establishment of a police force known as the Nigeria Police Force (Asemota: 391). A ...
Encyclopedia of Prisons & Correctional Facilities, 2005
Encyclopedia of Prisons & Correctional Facilities, 2005
Encyclopedia of Prisons & Correctional Facilities, 2005
African Journal of Criminology and Justice Studies Ajcjs, Jul 1, 2008
Theories in Dispute Arnason, Johann P. (2003). Civilizations in Dispute: Historical Questions and... more Theories in Dispute Arnason, Johann P. (2003). Civilizations in Dispute: Historical Questions and Theoretical Traditions. Leiden: Brill. Johann Arnason's book is not for the feint hearted. A wideranging background in history, historical sociology, cultural anthropology and, to a lesser extent, philosophy, is essential to amply understand his work. At the same time, though, his book serves as an overview and summation of thoughts and theories that have led us, generally, to a broader view of sociological and historical issues, and him, particularly, to an adherence to civilizations (in the plural) theory. His premise calls for a return to the shifting paradigm of civilizations theory that he says has re-emerged in sociological thought. In five chapters, which Arnason says can each stand on their own, he explores the rediscovery of civilizations; classical sources; patterns and process; meaning, power and wealth as changing constellations; and the uses and abuses of antieurocentrism. In the first chapter, he examines the juxtaposition of culture and civilizations, Arnason paints a picture of civilizations comprising cultures, not the reverse, with cultures influencing, shaping, and helping to sculpt civilizations. Additionally, he makes the case for a study of civilizations rather than the study of civilization. The plurality of civilizations is not just an important distinction, but is actually a decisive one in Arnason's approach. Only such a viewpoint, according to Arnason, will expose the entire image of the evolution, interactions, development, and waning of civilizations through history and across time and boundaries. Futility lies in trying to study one civilization without studying in context and without looking at the broader scope of their influence of and upon each epoch. Comparative studies are only a part of this all-encompassing process. Moreover, a look at modernity must be pursued in tandem with civilizations study. Arnason criticizes both functionalism and structuralism as lacking in the pluralistic approach he sees as fundamental and the closure inherent in these as antithetical to an integrated view. Arnason then examines the classical sources of sociological thought with an eye to fitting them into (or not) the civilizations model. Durkheim and Mauss are his starting point. Arnason sees Durkheim's work as seminal (his word) in the study of civilizations. Durkheim and Mauss articulated the concept that civilizations reach beyond the boundaries of nations, societies, and cultures and that the concept involves a plurality not previously emphasized. Durkheim's studies of religion are essential readings in understanding not only civilizations, but the progress of the academics of their study. Mauss then puts forth in unique detail the points on which civilization study should focus. "Max Weber's comparative studies are without any doubt the most important substantive part of the classical legacy." (pg. 86) His studies of the comparison of societies, changes in the context of religion, and "cultural areas" are indispensable in the formation of Arnason's standard of concept. While Arnason sees these three authors, whom he sees as essential contributors and innovators, and the others with which he finishes out the chapter, as informative and enlightening, their works are best viewed in the context of a civilizations theory, rather than taken as definitive on their own. In "Patterns and Processes" (Chapter 3) Arnason analyzes the more modern works of Benjamin Nelson, S.N. Eisenstadt, Jaroslav Krejei, and others. The cyclical view of history and societies is incomplete and does not allow the emphasis of diversity and pluralism needed to study civilizations. Patoeka's comparison of primitive and civilized society emphasizes the important dimension of power (internal and external) in civilizations. Recent authors have brought a more global, balanced view to theoretical examinations. Nelson's work, meritorious in Arnason's eyes, points to the interactions between and among civilizations. …
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Papers by Emmanuel Onyeozili