Several problems disquieting the developing world render the post-colonial state unstable, with recurrent, often violent conflict. The seeming incurable vulnerability of the nation-state construct reflects inherent problems in its basic constitutional philosophy for managing diverse identities in the global South. It suggests an incapacity for equality and justice, undermining the moral legitimacy of the colonial-state model. This is illustrated using Central Nigeria or Nigeria’s ‘Middle- Belt’ through numerous identities, largely veiled in non-recognition and misrecognition by the colonial and post-colonial state and its conflicts. The baggage of colonialism stalks the developing world through unjust socio-political orders. Therefore, the post-colonial liberal constitution (using Nigeria’s 1999 Federal Constitution) and mechanisms it imbibes for managing diversity (Consociationalism, Federalism/Federal Character, Human Rights, Citizenship), is exposed to be seriously misconceived epistemically and cartographically. I argue that effective peacebuilding in the global South is impossible without Cognitive Justice, which is 'the equal treatment of different forms of knowledge and knowers, of identities’. I articulate a political constitutional philosophy grounded upon Cognitive Justice as a conception of justice, advancing normative and conceptual frameworks for just post-colonial orders. This provides foundations for a proposed reconceptualisation and restructuring of the institutional and structural make-up of the post-colonial state through a ground-up constitution remaking process, for new orders beyond colonially stipulated delimitations. In search of appropriate constitutional designs, I engage Multiculturalism, National Pluralism and Plurinational State scholarship by Western Political Philosophers and Constitutional Theorists (Kymlicka, Taylor, Tully, Keating, Tierney, Norman, Anderson, and Requejo etc), as they address particularly the UK, Canadian and Spanish cases, as well as Awolowo’s philosophies. I also engage recent plurinational constitutional designs operational in Ecuador and Bolivia, and propose that the latter hold more appropriate conceptual and structural pointers for effective peacebuilding in the troubled, pluralist global South.

Human society understands itself as a place where man enjoys an authentic human existence. In the society therefore, man should have all the basic necessities of life. The universal destination of all the created goods as God intends it, is for the good use of man in order to live a fulfilled human life. In so far as, man is the source, the focus and the end of all economic and social life, this must be respected. In order to enhance his dignity as the imago Dei , man has natural right to all the created goods. However, there are tools that make this situation possible. One of such tools is governance which is the means of organising the created things in the society for the common good. The ultimate goal and purpose of the society is the good of man. If the goods are not brought to this use, there exist socio-ethical problems. There are so many socio-ethical ills in the world today, because of the denial of the created good to some people by the organisers of the society. The social ills include armed robbery, corruption of all sorts, official lies and deceit. These constitute a complex social problem as regards their justification in the society. Subsequently, of all these social ills in the world today, corruption is the most devastating. Most people acknowledge this fact, but some others see it only as a means of survival, especially in countries that seem to appreciate or favour rigid capitalism, whereby wealth is power. Corruption is a common phenomenon in human society, and it is as old as the human society. Otive Igbuzor confirms it thus, “Corruption is as old as the society and cuts across nations, cultures, races and classes of people.” Corruption knows no bound. At any rate, corrupt practices vary from country to country and even within a country it also varies from section to section in its intensity and propensity. However, the manner with which it is manifesting itself presently accounts for its recent addition to the dictionary of the most global social problems. Unfortunately, nobody admits that he is corrupt and yet corruption as a social problem is widespread. In this light, Lightowler Brain observes that, “Worldwide corruption is by its nature generally hidden, but nevertheless insidious and as potentially dangerous to society.” It affects the society adversely, and therefore leads to misery of some members of the society. In this line, Peter Eigen argues, “Corruption is a daunting obstacle to sustainable development, and results in a major loss of public funds needed for basic necessities of life, both in developed and developing countries.” These are the devastating effects of corruption. The word corruption provokes an active discussion and condemnation among all classes of people in the society. It can be situated and discussed in any discipline but more especially in Social Ethics because this discipline deals with the interaction of human beings in the society. Problems in life are divided into private problems and social problems. Julius O. Onwuka, differentiates the two thus, “When a situation affects members of the society adversely leading to misery, regret, despair, it becomes a social problem. On the contrary, when a problem is suffered by an individual alone, without other members of the society being affected, this is a personal problem.” From Onwuka, I understand that, social problem is more problematic than personal problem, because it concerns more than one person. Social problems are seen in the societies of human beings where the basic necessities of life are denied some people by corrupt organisers of the society. / Korruption in Nigeria : ein Beispiel für eine schlechte Regierung. Eine sozio-ethische Untersuchung in Hinsicht auf die Soziallehre der Kirche: mit teilweisem Bezug auf das "Gaudium et Spes" und "Populorum Progressio"

The tendency towards the exploitation of the resources of creation is the result of a long historical and cultural process. The modern African Communities have witnessed man’s growing capacity for environmental transformative intervention. The aspect of the conquest and exploitation of resources in rural communities such as in the Niger Delta of Nigeria has become predominant and invasive, and has even reached the point of threatening the environment’s hospitable function: the environment only as resource risks threatening the environment as home. In this respect, the ethical judgement of the social realities on ground is very decisive. And this is the very important aspect where the Catholic Social Ethics has a role to play. Because of the environmental crisis in this region through technological advancement, there is urgent need for a balance through the introduction of the model of a sustainable development. The socio-ethical model of sustainability in this work is a framework so constructed that women, men, families and communities in the Niger Delta are to be the agents which determine what their developmental strategies are. Although their developmental opportunities and decisions are sometimes constrained by various factors, it remains the fact that they alone bear responsibility for their environment and must live with the consequences. So if sustainable development in the Niger Delta region of Nigeria is to extend beyond narrow technical understanding, it must one that generally seek to embrace the cultural and social systems of the people. This will go a long way in reducing dependency and increase self-empowerment and will place more value on what the people understand and practice. Bede Chinedum Nwadinobi, a native of Alike Obowo in Imo State (Nigeria), is a Catholic Priest of Okigwe Diocese (Nigeria). He studied Philosophy and Theology at St. Joseph Major Seminary Ikot-Ekpene. He also worked as a Vice-Principal of Queen of Apostles College Okigwe (Nigeria). At the University of Würzburg (Germany), he earned his doctorate in Catholic Theology specializing in Catholic Social Science. / Umweltprobleme und nachhaltige Entwicklung (eine Studie des Niger Delta Region von Nigeria)

Work is seen by many thinkers as the fundamental dimension of man`s existence on earth. Through work, he provides his basic necessities on earth and co-operate with God in the work of creation. He received this mandate to work from the very beginning of creation by God. In carrying out this mandate, man every human being reflects the very action of the creator of the Universe. God worked and intended that man who is created in His image and likeness continues the work of creation by working. Even though Man suffers and sweats through work and yet, in spite of all this toil-perhaps in a sense because of it – work is a good thing for man. It is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say something that corresponds to man's dignity that expresses this dignity and increases it. This project examines man as a creature called to work and born into work. It is true that through work, man provides himself and his family with the basic necessities of life and everyday needs for the reason he charges wages for his sweat. Work goes beyond and should exceed the boundaries of the material benefit that comes out of it to the satisfaction and fulfilment for the very purpose we should work. The modern society has attached so much importance to money and material possession, the question then is how do we go along working in the spirit of improvement and renewal of the earth? The modern man understands work only as a means of making his daily bread. For this reason, he engages himself in an occupation that he has little or no interest in. He ends up quarrelling everyday with the people that he or she is supposed to serve through work. The result is low work output and waste of talents and the society loses an opportunity for improvement as every creature is supposed to contribute uniquely. A good example is Nigeria, Africa’s most populous nation with a population estimate of about over 170,000,000 people and the sixth Oil producing Nation. / Diese Dissertation betrachet den Mensch als eine Kreatur, die zur Arbeit berufen und in die Arbeit hineingeboren ist. Es ist wahr, dass man durch die Arbeit sich um die Grundbedürfnissen dieses Lebens und um die täglichen Bedarf für selbst und die Familie sorgt, aus diesem Grund verlangt er Lohn für seine Arbeit. Wir alle wissen, wie wichtig das Geld für die Gestaltung des Lebens ist. Allerdings bin ich der Meinung, dass der Grund für die Arbeit die Grenze vom Lohn und vom materiellen Nutzen übersteigen sollte. Vielmehr sollte es bei der Arbeit um die Erfüllung und die Zufriedenheit gehen. In der modernen Gesellschaft, in der viel Wert aufs Geld und auf materiellen Besitz gelegt wird, ist es unbedingt notwendig, sich darüber Gedanken zu machen, wie ernst es den Menschen mit dem Auftrag Gottes die Erde zu erneuern und die Welt zu verbessern ist. Der moderne Mensch versteht den Grund für die Arbeit nur als ein Mittel um das tägliche Brot zu zu erarbeiten. Deshalb sucht er manchmal einen Beruf, für den er keine Interesse hat und am Ende ist er weder mit sich noch mit den anderen die ihre Leistung brauchen zufrieden. Diese Situation raubt der Gesellschaft die Gelegenheit einer Entwicklung, da jeder Mensch etwas dazu beitragen sollte. Ein gutes Beispiel ist Nigeria mit etwa 170.000.000 Einwohnern, dass sehr reich an Mineralöl ist.

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In many former British colonies independence from colonial rule has produced a myriad of post-colonial tensions. Increasingly, writers from the indigenous race in these former colonies have felt moved to respond to these tensions in their imaginative fiction. This study has undertaken a comparative cross-cultural analysis of the works of two writers from such societies whose indigenous cultures share common assumptions, to explore the underlying impetus of these tensions, and the writers� proposals for resolving them. Chapter One assesses Witi Ihimaera as a writer, and explores his concept of biculturalism, with particular emphasis on the distinctly Maori point of view which informs his analysis of contemporary social problems. Chapter Two assays Ihimaera�s pastoral writings, Pounamu Pounamu, Tangi, and Whanau, tracing in them the development of his concept of biculturalism, and also the changes in Ihimaera�s writing that culminated in The new Net Goes Fishing, with the hardening of attitude that it expresses. Chapter Three looks at the revisionism of Ihimaera�s view of New Zealand history from a Maori viewpoint. It uses Ihimaera�s The Matriarch not only as a means of exploring this revisionist Maori perspective, but also as evidence of the radicalisation of Ihimaera�s views, and the broadening of the concept of biculturalism to embrace not only cultural, but social and political matters. Chapter Four considers Ihimaera�s The Whale Rider as a feminist restatement of earlier views and highlights the growing dilemma he faces concerning the concept of biculturalism. Chapter Five focuses on Achebe, the writer, and his view of the role of the African writer in contemporary society. It argues that Achebe views himself as a seer, a visionary writer who has the answer that could regenerate his society. Chapter Six analyses Achebe�s Things Fall Apart and Arrow of God, and argues that contrary to accepted views of Okonkwo, this character is not actually representative of his society but a deviant. It further argues that the post-colonial African societies� affictions with irresponsible leaders were already manifest in the colonial period, through characters such as Okonkwo and Ezeulu, whom Achebe sees as guilty of gross abuses of power and privilege. Chapter Seven looks at both No Longer at Ease and A Man of the People, and argues that the failure of the first indigenous administrative class stems both from their having an incomplete apprehension of all the aspects of their heritage and the responsibility which power imposes on those who exercise it, and also from lack of restraint in wielding of power. It further argues that the unbridled scramble for materialism has resulted in the destruction of democratic principles. In the context of contemporary New Zealand society, Ihimaera sees the solution for Maori post-colonial tensions as bicultural integration, but he is having problems with the concept in the face of increasing radical activism from Maoris who see it as little better than assimilation. Achebe, however, has opted for re-formism, having discarded traditionalism because it is inadequate for people in the modern world.

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<p>The broad aim of the study is to understand the process and identify the factors associated with presumptive diagnosis and home management of childhood malaria among nomadic Fulani in Demsa, Adamawa State of Nigeria during the immediate past malaria season.</p>

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This thesis investigated the choice of nursing among immigrant women from Nigeria in Canada. I sought to understand why increasing numbers of immigrant women from Nigeria with degrees and professional backgrounds are opting for careers in nursing. The study was conducted through an antiracist feminist lens and uncovered the many dimensions in which African immigrant women encounter marginalization and discrimination in the Canadian labour market, resulting from entrenched norms and values. I placed centre stage the voices of the Nigerian women, and through their narratives found that the decision to change careers was based on barriers they faced, the availability of jobs within nursing, as well as personal perceptions and interactions with other Nigerian women who had successfully changed careers. The conclusion reached is that despite the structural barriers faced, the choice of nursing had overall benefited the women, elevating their status and improving their economic situation.