International Journal of Social Sciences and Management Review, 2022
In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and ... more In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and machination of sorcery and witchcraft that stand on their way to success. Since Churchmen and women arrogate to themselves the ability to protect political office seekers by covering them with the blood of Christ, there is a guaranteed security for political aspirants. It is this religious posturing that turns political campaigns into a rite of passage aimed at consolidating politics of the belly and the occult and giving lee way to corruption and impoverishment of the nation through wasteful spending. This paper holds that the posture of Nigeria as a secular state should be streamlined and politicians who use religion to foster their political fortunes should be sanctioned with appropriate laws put in place. If religious leaders play their prophetic roles in society, then they will serve as conscience of the nation.
International Journal of Social Sciences and Management Review, 2022
In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and ... more In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and machination of sorcery and witchcraft that stand on their way to success. Since Churchmen and women arrogate to themselves the ability to protect political office seekers by covering them with the blood of Christ, there is a guaranteed security for political aspirants. It is this religious posturing that turns political campaigns into a rite of passage aimed at consolidating politics of the belly and the occult and giving lee way to corruption and impoverishment of the nation through wasteful spending. This paper holds that the posture of Nigeria as a secular state should be streamlined and politicians who use religion to foster their political fortunes should be sanctioned with appropriate laws put in place. If religious leaders play their prophetic roles in society, then they will serve as conscience of the nation.
International Journal of Education and Social Science Research
The centrality of land to the identity and livelihood of a people is unquestionable. Land has bee... more The centrality of land to the identity and livelihood of a people is unquestionable. Land has been used from time immemorial to promote economic growth, human development and spiritual development of a people. This paper is historical, library based and reviews the Jewish and Ibibio-African Traditional perspectives on Land and its resources. It was discovered that all land belongs to God, the community/nation, and that the rights to land were conveyed through oral history/ancestors and not formally documented. It seems to me there has always been a very close link between people's faith and their status or relationship to the land. One does not have to look far for an example of this relationship. The Bible itself, particularly in the books that make up Deuteronomistic History, starts with a story of a people, of a community in transit, a community in search of a Promised Land, a community in motion on a journey that has been prompted by a promise, a community with a goal, a goal that has taken precedence over everything else in their lives: the search for land they could call their own, a piece of land they could call home. These people's journey is not merely a product of their intellectual genius or innovation. It is a process in which God is involved, a process in which the role and presence of God is paramount. Thus, the journey in which these people are involved is not just physical but also spiritual. It is a spiritual process undertaken in obedience to God's calling. It is an exercise undertaken in trust in the promise that God has made. The spirituality that motivates drives and even propels this people is, therefore, at least primarily, a spirituality of possessing their own land. A piece of land in their own name, a piece of land to which their identity as a people is linked or a piece of land from which their identity can be traced. It seems to me as if these people were unable to think of someone being human if they did not have a piece of land that they could call their own. This link between spirituality and the land seems to apply not only to ancient Israel. Rather, it seems to be a common denominator in the life and faith of all traditional religious communities, including the Ibibio of Akwa Ibom State. An abstract spirituality that does not spring from the people's daily live, work and experiences seems to be alien and inconsistent with the biblical tradition. Spirituality seems to be always socially, culturally and even economically conditioned, determined and shaped. In Ibibioland, the umbilical cord of a new born baby is buried in the land. When a boy is circumcised, the foreskin and blood is also buried in the land. The sacredness of Land in Africa is further linked to the fact that the dead are buried in it. The belief that land is a gift from God and the ancestors has not left any indigenous people. The Jews and the Ibibio continue to see themselves as stewards of God's resources,
Handbook of Research on the Impact of Culture in Conflict Prevention and Peacebuilding
This work posits that in most cases conflicts help to build a stronger bond of unity because we a... more This work posits that in most cases conflicts help to build a stronger bond of unity because we agree to disagree. The chapter seeks to demonstrate that African peacebuilding poses great challenge to what looks like a complex, standardized, and globalized understanding of peacebuilding of the international community propelled mainly by achievement of justice. Using the Ibibio of South Nigeria as a case study, the researcher shows that religion, culture, and morality are inseparably bound together and pragmatic. The researcher here presents and discusses the socio-political system in Ibibio land in order to expose the structures therein that invariably ensures a return of peace after relationships have been disrupted by strife. From this investigation, one notices the expression of commitment to peacebuilding through forgiveness, reconciliation, sound teaching, dialogue, which go hand in hand with reconciliation sacrifice. This work recommends the development of a comprehensive heali...
International Journal of Education and Social Science Research
The centrality of land to the identity and livelihood of a people is unquestionable. Land has bee... more The centrality of land to the identity and livelihood of a people is unquestionable. Land has been used from time immemorial to promote economic growth, human development and spiritual development of a people. This paper is historical, library based and reviews the Jewish and Ibibio-African Traditional perspectives on Land and its resources. It was discovered that all land belongs to God, the community/nation, and that the rights to land were conveyed through oral history/ancestors and not formally documented. It seems to me there has always been a very close link between people's faith and their status or relationship to the land. One does not have to look far for an example of this relationship. The Bible itself, particularly in the books that make up Deuteronomistic History, starts with a story of a people, of a community in transit, a community in search of a Promised Land, a community in motion on a journey that has been prompted by a promise, a community with a goal, a goal that has taken precedence over everything else in their lives: the search for land they could call their own, a piece of land they could call home. These people's journey is not merely a product of their intellectual genius or innovation. It is a process in which God is involved, a process in which the role and presence of God is paramount. Thus, the journey in which these people are involved is not just physical but also spiritual. It is a spiritual process undertaken in obedience to God's calling. It is an exercise undertaken in trust in the promise that God has made. The spirituality that motivates drives and even propels this people is, therefore, at least primarily, a spirituality of possessing their own land. A piece of land in their own name, a piece of land to which their identity as a people is linked or a piece of land from which their identity can be traced. It seems to me as if these people were unable to think of someone being human if they did not have a piece of land that they could call their own. This link between spirituality and the land seems to apply not only to ancient Israel. Rather, it seems to be a common denominator in the life and faith of all traditional religious communities, including the Ibibio of Akwa Ibom State. An abstract spirituality that does not spring from the people's daily live, work and experiences seems to be alien and inconsistent with the biblical tradition. Spirituality seems to be always socially, culturally and even economically conditioned, determined and shaped. In Ibibioland, the umbilical cord of a new born baby is buried in the land. When a boy is circumcised, the foreskin and blood is also buried in the land. The sacredness of Land in Africa is further linked to the fact that the dead are buried in it. The belief that land is a gift from God and the ancestors has not left any indigenous people. The Jews and the Ibibio continue to see themselves as stewards of God's resources,
International Journal of Social Sciences and Management Review, 2022
In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and ... more In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and machination of sorcery and witchcraft that stand on their way to success. Since Churchmen and women arrogate to themselves the ability to protect political office seekers by covering them with the blood of Christ, there is a guaranteed security for political aspirants. It is this religious posturing that turns political campaigns into a rite of passage aimed at consolidating politics of the belly and the occult and giving lee way to corruption and impoverishment of the nation through wasteful spending. This paper holds that the posture of Nigeria as a secular state should be streamlined and politicians who use religion to foster their political fortunes should be sanctioned with appropriate laws put in place. If religious leaders play their prophetic roles in society, then they will serve as conscience of the nation.
International Journal of Social Sciences and Management Review, 2022
In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and ... more In Nigeria, politicians seek refuge in religion as security measure to ward off the evil eye and machination of sorcery and witchcraft that stand on their way to success. Since Churchmen and women arrogate to themselves the ability to protect political office seekers by covering them with the blood of Christ, there is a guaranteed security for political aspirants. It is this religious posturing that turns political campaigns into a rite of passage aimed at consolidating politics of the belly and the occult and giving lee way to corruption and impoverishment of the nation through wasteful spending. This paper holds that the posture of Nigeria as a secular state should be streamlined and politicians who use religion to foster their political fortunes should be sanctioned with appropriate laws put in place. If religious leaders play their prophetic roles in society, then they will serve as conscience of the nation.
International Journal of Education and Social Science Research
The centrality of land to the identity and livelihood of a people is unquestionable. Land has bee... more The centrality of land to the identity and livelihood of a people is unquestionable. Land has been used from time immemorial to promote economic growth, human development and spiritual development of a people. This paper is historical, library based and reviews the Jewish and Ibibio-African Traditional perspectives on Land and its resources. It was discovered that all land belongs to God, the community/nation, and that the rights to land were conveyed through oral history/ancestors and not formally documented. It seems to me there has always been a very close link between people's faith and their status or relationship to the land. One does not have to look far for an example of this relationship. The Bible itself, particularly in the books that make up Deuteronomistic History, starts with a story of a people, of a community in transit, a community in search of a Promised Land, a community in motion on a journey that has been prompted by a promise, a community with a goal, a goal that has taken precedence over everything else in their lives: the search for land they could call their own, a piece of land they could call home. These people's journey is not merely a product of their intellectual genius or innovation. It is a process in which God is involved, a process in which the role and presence of God is paramount. Thus, the journey in which these people are involved is not just physical but also spiritual. It is a spiritual process undertaken in obedience to God's calling. It is an exercise undertaken in trust in the promise that God has made. The spirituality that motivates drives and even propels this people is, therefore, at least primarily, a spirituality of possessing their own land. A piece of land in their own name, a piece of land to which their identity as a people is linked or a piece of land from which their identity can be traced. It seems to me as if these people were unable to think of someone being human if they did not have a piece of land that they could call their own. This link between spirituality and the land seems to apply not only to ancient Israel. Rather, it seems to be a common denominator in the life and faith of all traditional religious communities, including the Ibibio of Akwa Ibom State. An abstract spirituality that does not spring from the people's daily live, work and experiences seems to be alien and inconsistent with the biblical tradition. Spirituality seems to be always socially, culturally and even economically conditioned, determined and shaped. In Ibibioland, the umbilical cord of a new born baby is buried in the land. When a boy is circumcised, the foreskin and blood is also buried in the land. The sacredness of Land in Africa is further linked to the fact that the dead are buried in it. The belief that land is a gift from God and the ancestors has not left any indigenous people. The Jews and the Ibibio continue to see themselves as stewards of God's resources,
Handbook of Research on the Impact of Culture in Conflict Prevention and Peacebuilding
This work posits that in most cases conflicts help to build a stronger bond of unity because we a... more This work posits that in most cases conflicts help to build a stronger bond of unity because we agree to disagree. The chapter seeks to demonstrate that African peacebuilding poses great challenge to what looks like a complex, standardized, and globalized understanding of peacebuilding of the international community propelled mainly by achievement of justice. Using the Ibibio of South Nigeria as a case study, the researcher shows that religion, culture, and morality are inseparably bound together and pragmatic. The researcher here presents and discusses the socio-political system in Ibibio land in order to expose the structures therein that invariably ensures a return of peace after relationships have been disrupted by strife. From this investigation, one notices the expression of commitment to peacebuilding through forgiveness, reconciliation, sound teaching, dialogue, which go hand in hand with reconciliation sacrifice. This work recommends the development of a comprehensive heali...
International Journal of Education and Social Science Research
The centrality of land to the identity and livelihood of a people is unquestionable. Land has bee... more The centrality of land to the identity and livelihood of a people is unquestionable. Land has been used from time immemorial to promote economic growth, human development and spiritual development of a people. This paper is historical, library based and reviews the Jewish and Ibibio-African Traditional perspectives on Land and its resources. It was discovered that all land belongs to God, the community/nation, and that the rights to land were conveyed through oral history/ancestors and not formally documented. It seems to me there has always been a very close link between people's faith and their status or relationship to the land. One does not have to look far for an example of this relationship. The Bible itself, particularly in the books that make up Deuteronomistic History, starts with a story of a people, of a community in transit, a community in search of a Promised Land, a community in motion on a journey that has been prompted by a promise, a community with a goal, a goal that has taken precedence over everything else in their lives: the search for land they could call their own, a piece of land they could call home. These people's journey is not merely a product of their intellectual genius or innovation. It is a process in which God is involved, a process in which the role and presence of God is paramount. Thus, the journey in which these people are involved is not just physical but also spiritual. It is a spiritual process undertaken in obedience to God's calling. It is an exercise undertaken in trust in the promise that God has made. The spirituality that motivates drives and even propels this people is, therefore, at least primarily, a spirituality of possessing their own land. A piece of land in their own name, a piece of land to which their identity as a people is linked or a piece of land from which their identity can be traced. It seems to me as if these people were unable to think of someone being human if they did not have a piece of land that they could call their own. This link between spirituality and the land seems to apply not only to ancient Israel. Rather, it seems to be a common denominator in the life and faith of all traditional religious communities, including the Ibibio of Akwa Ibom State. An abstract spirituality that does not spring from the people's daily live, work and experiences seems to be alien and inconsistent with the biblical tradition. Spirituality seems to be always socially, culturally and even economically conditioned, determined and shaped. In Ibibioland, the umbilical cord of a new born baby is buried in the land. When a boy is circumcised, the foreskin and blood is also buried in the land. The sacredness of Land in Africa is further linked to the fact that the dead are buried in it. The belief that land is a gift from God and the ancestors has not left any indigenous people. The Jews and the Ibibio continue to see themselves as stewards of God's resources,
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