CPE is Western in origin, it can be transplanted and adapted to the Igbo soil and be fedb with the local nutrients. In the view of the researcher, this can bring about a new CPE model which is called the "Family/Community-Based CPE Model." The above mentioned model puts the family and community at the center of the CPE program. The CPE center will be located in a community-based setting that will enable the CPE students to visit different families and experience community life and to learn how the people respond to different events in their lives. The students can also visit ceremonies that give meaning to the people's lives such as marriage, naming, funerals and other events through which the people express their communal life. Inter-professional collaboration can take place between the CPE center and different professionals, as well as the local practitioners. All these experiences will form part of the verbatim reports and reflections during the program. The already existing actionreflection- action model of CPE will be remodeled to be theory-observation-action-reflection. It is this CPE model that the researcher proposes for the Igbo society. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This dissertation is concerned with the restoration of relevance of the Church ministry into the family system, in a given cultural area. The Igbo people of Nigeria are the principal foci for the research. They have experienced difficult times which this research considers to be the source for their emotional depression. One of the greatest problems which a family can face is being in crisis. Under this condition, it is completely disorganized. Such a family cannot think constructively nor plan together as a family for ways ahead, unless they are assisted. The joy and happiness of family life is lost. This study considers emotional depression to be a crisis faced by a dysfunctional family. Despite the presence of many Churches in Igboland, more families are still facing crisis. This points to the idea that the Church is not yet responding well to the caring needs of her members. The researcher believes that if the Anglican Church in Igboland can adopt the concept of the death and resurrection of Jesus after three days, which she teaches, in her caring ministry her services to the families will be more relevant. To succeed in this, the socio-cultural background of the people must be put into consideration. The main discussion on the crisis faced by the Igbo families is in chapters four and five. Chapter two gives the social, political, religious and economic background responsible for the crisis of the Igbos within Nigeria. Chapter three deals with the family system, highlighting both the functional and dysfunctional family system. Chapter six looks into the meaning ofthe Church and pastoral care by the Church, while chapter seven considers ways and means of restoring hope to a depressed family. The researcher believes that a sincere giving of pastoral care and counselling within the Anglican Church in Igboland will bring about the healing, sustaining, reconciling and restoring of the already depressed families. This will mean resurrection of family life. There will be true reconciliation among individuals within a family and between the family and God. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Thesis (Ph. D.)--Dept. of Art and Art History and Dept. of History. University of Missouri--Kansas City, 2005. / "A dissertation in art history and history." Advisors: Donald Matthews and Burton Dunbar. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed June 26, 2006. Includes bibliographical references (leaves 263-283). Online version of the print edition.

The pillars on which this study is based (stands) could be compared with the observations of Ejiofor (1981: 4), who says the modern-and-African political models have not been sufficiently discovered, developed, and operated in African states. One thinks that the social and political behaviour of African people are in conflict with the present day political structures and institutions. Political and economic actors fail to harness the knowledge, attitudes, and responses with the indigenous values. Own to these reasons the present political dispensations in Africa are misconceived and ill-adapted to their reality. Hence, the call for detailed study of home-grown African values as a means to redress these imbalances has become inevitable. This study is based on Igbo cultural solidarity as a means to address and achieve rural development in Africa. Meanwhile, this study attempts to re-ignite and re-echo ‘people-based’ and understood ‘home-based’ models of achieving rural development as focused on Okigwe-Owerri-Orlu political divisions among the Igbo of South-eastern Nigeria. / Development Studies / M.A. (Development Studies)

The pillars on which this study is based (stands) could be compared with the observations of Ejiofor (1981: 4), who says the modern-and-African political models have not been sufficiently discovered, developed, and operated in African states. One thinks that the social and political behaviour of African people are in conflict with the present day political structures and institutions. Political and economic actors fail to harness the knowledge, attitudes, and responses with the indigenous values. Own to these reasons the present political dispensations in Africa are misconceived and ill-adapted to their reality. Hence, the call for detailed study of home-grown African values as a means to redress these imbalances has become inevitable. This study is based on Igbo cultural solidarity as a means to address and achieve rural development in Africa. Meanwhile, this study attempts to re-ignite and re-echo ‘people-based’ and understood ‘home-based’ models of achieving rural development as focused on Okigwe-Owerri-Orlu political divisions among the Igbo of South-eastern Nigeria. / Development Studies / M.A. (Development Studies)