Thesis (Ed. D.)--Teachers College, Columbia University. / Typescript; issued also on microfilm. Sponsor: Raymond McDermott. Dissertation Committee: Paul Byers. Bibliography: leaves 130-137.

D. O. Fagunwa's Igbo Olodumare (The Forest of God) is a novel about the story of Olowo-aiye's adventure in the Forest of God. Olowo-aiye sets out to Igbo Olodumare (The Forest of God) out of sheer love for an adventure and a quest for an opportunity to prove himself as a powerfulhunter who cannot be daunted by the awe of the unknown--a basic characteristic of the traditional Yoruba hunters. Thus Fagunwa, in his characteristic vividness of imagination, artistic prowess, dazzling language, and a compelling descriptive skill, projects events and episodes around Olowo-aiye as he moves along on his journey to, in and from Igbo Olodumare. The events and the episodes are those of Olowo-aiye's struggle with the trolls, gnomes, weird creatures, and his visits to the sage, (Mr.) Death, and Miss Disease. After this experience-packed sojourn in the Forest of God, he finally returns home to join his family and to rejoice at the sight of his son Akara-ogun--who is now grown. Akara-ogun, of course, is the hero of Fagunwa's first novel Ogboju Ode minu Igbo Irunmale translated by Wole Soyinka as The Forest of a Thousand Daemons: A Hunter's Saga.This dissertation translates and annotates D. 0. Fagunwa's Igbo Olodumare with a critical introduction which is divided into seven parts. Part one deals with the literature review; while part two deals with a brief biography of D. 0. Fagunwa--the author whose Judeo-Christian background, his culture, and the tradition and the world-view of his ethnic group--Yoruba--shape his thought-pattern and his imagination. These cultural traditional and philosophical background strongly inform his work of art.Part three briefly comments on the thought-pattern that informs his works, emphasizes and explains the nature of Fagunwa's dichotomized world--a concept that emanates from his cultural and traditional background. Part four gives a synopsis of his (Fagunwa's) Igbo Olodumare with a brief comment on the structure and the symbolic aspects of the novel.Part five briefly discusses the structure, syntax and the tone of the language in which Fagunwa wrote--Yoruba--a linguistic parameter which makes the task of translating Yoruba literature to English a difficult task. As a corollary to that part, part six discusses Fagunwa's rhetorical prowess as evident in 1is esoteric use of Yoruba--a technique which saturates his entire novels, and makes him the master of his mother tongue, Thus it is the translator's task to adequately convey in English-a nontonal language--the rhythm and the verbal gymnastics which Fagunwa displays particularly in his Igbo Olodumare (The Forest of God).The last part, part seven, spells the translator's main objective, Philosophy, and the method of translation. The overriding objective, the note explains, is readability, intelligibility and an equivalent effect.In order to achieve this end, the translation is annotated; while the idea of narrative bridge is ventured as a mechanism which allows a smooth flow of the narratives in the translated edition. Furthermore, the translator's stylistic idiosyncrasy is sacrificed in order to unveil the author's meanings in his own words and style.

Thesis (M.A.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 127-137).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 127-137).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2007. / Vita. Description based on Microfiche version record. Includes bibliographical references (leaves 127-137).

This study examined beliefs in supernatural causation of both Igbo and Yoruba ethnic groups in Nigeria. The study focuses on the beliefs that treatment of any patient involves exorcism of the invading spirit. A significant number of members of the two ethnic groups believe in the active presence of the spirit world, ancestral spirits, gods, and in reincarnation. Consequently, any illness or misfortune is often attributed to the wrath of the gods or neglect of the spirit world. Content analysis of data gathered through participant observation was the primary means used in the analysis of this study. Subjects were Igbo and Yoruba natives of three age groups. These groups included traditional age, transitional age, and modern age generations. This research found that both Igbo and Yoruba ethnic groups tend to turn to beliefs in supernatural causation during serious illnesses, accidents and deaths. However, as individuals move from traditional age to modern age, they tend to believe less in supernatural causation in Igbo and Yoruba communities, despite the introduction of modern medicine. Specific reasons for the persistence of beliefs in supernatural causation in Igbo and Yoruba communities, despite the introduction of modern medicine, is a topic for further research.

This thesis is a systematic study of ideas of salvation in Igbo Primal Religious experience and their influence on the conversion and present religious outlook of Igbo Christians. Chapter one is a critique of representative works on Igbo religious experience by Igbo scholars; including historians, social anthropologists and Christian theologians - clergy and lay. In Chapter two, we discover through the study of various types of Igbo primal prayers that the people seek to experience salvation in terms of Ezi-Ndu, viable life. Chapter three shows that to live according to Ofo-na-Ogu, moral rectitude, as codified in the traditional decorum, Omenala, is the sine qua non for the enjoyment of Ezi-Ndu. But those who fall foul of these demands may recover the situation through the cultic rites of "cleansing and warding off", which may sometimes include the dedication of an osu (Chapter four); though there appears to be no permanent answer for man's guilt. In Chapter five, Ahamefula, the eschatological dimension of Ezi-Ndu is seen to consist of four aspects which imply continuity. Chapter six discusses the various ways through which the Igbo seek to harness the powers inherent in religious forms for the enhancement of life. The viability of a religious form depends on its ability to produce this power or mana which is thought to come from the gods. Thus in Chapter seven, Igbo conversion to Christianity is viewed as an encounter between two systems of salvation resulting in a movement on the part of the people in the direction of power. The determinant factors in this conversion were inherent theological ideas whereas socio-economic factors are important as catalysts. In Chapter eight, case studies among three different "generations" of Igbo Christians reveal the persistence of Primal Religious concepts though sometimes in new or re-defined form. In conclusion, we suggest that the way to eliminate this harrowing contradiction of "two faiths in one mind" is through theological reflection which is at once grounded in Biblicity, historic Christianity and Igbo thought, in such a way that Igbo Christians through a dexterous integration of the 'old' and the 'new' are able to find in Christ power and fullness of life, that is, Ezi-Ndu.

Thesis (M.A.)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on month day year) Includes bibliographical references.

Thesis (doctoral)--Universität Frankfurt, 2002.

Thesis (M.S.)--University of Wisconsin--Madison, 1971. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.