Thesis (Ph. D.(NT)--University of Pretoria, 2000. / Includes bibliographical references.

Thesis (doctoral)--Université de Paris X-Nanterre, 1997. / "Lille-thèses, ISSN, 0294-1767"--Fiche header.

Thesis (M.A.)--Columbia International University, 2002. / Abstract. Includes bibliographical references (leaves 109-115).

Not available / text

No description available.

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.

This thesis concerns hierarchy and authority among the Hausa of Northern Nigeria and Niger with special reference to the period in which the various Hausa city-states were brought under a single rule in the nineteenth century, known as the Sokoto Caliphate. However, contrastive discussion also centres on the pre-jihad (1804- A.D.) Hausa polities and those kingdoms which escaped conquest in the jihad. The examination of hierarchy and authority in this study focusses on the ways in which the Hausa consistently conceive, in political terms, other non-political institutions in their society. This hierarchical organisation extends to such diverse social institutions as craft associations and associations of youth. In addition, many of the <u>iskoki</u>, 'spirits', are known by their political titles and, as a group, are hierarchically organised. It is through the duplication of titles at many levels of the society and through kinship that hierarchy is expressed.

No description available.

The research investigates the determinants and effects of two key indicators of diversification, schooling and employment, on Maasai community. Quantitatively and qualitatively it shows that this community is experiencing changing patterns of education and employment, both of which represent virtually closed systems within Narok District. The intergenerational study quantitatively demonstrates increasing rates of school participation, showing how wealth influences schooling, and how Maasai now disproportionately send firstborns to school. / Qualitative material from in-depth interviews shows increasingly positive attitudes towards education, even by those who do not educate their children, and the ambiguity of Maasai responses to social change: increasing social and economic complexity, with a strong continuing role for the animal-based society and economy, even in its commercialized form where it generates jobs pursued by younger non-educated males as herders and traders. As employment beyond the home economy increases, the educated are more likely to enter formal employment and show higher rates of job mobility.

No description available.