Holds a cane in the right hand. Ado-Ekiti, Nigeria, 26 February Gelatin silver print. Producer name: Photographed by: Charles Partridge. Production date.
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- King of bitters yoruba name
World Population Prospects: The Revision. For forecasted years, the U. For all other years: latest year annual percentage change equivalent assuming homogeneous change in the preceding five year period, calculated through reverse compounding. Yearly Change : For absolute change in total population increase or decrease in number of people over the last year from July 1, to June 30 For all other years: average annual numerical change over the preceding five year period.
Migrants net : The average annual number of immigrants minus the number of emigrants over the preceding five year period running from July 1 to June 30 of the initial and final years , or subsequent five year period for data. A negative number means that there are more emigrants than immigrants. Median Age : age that divides the population into two numerically equal groups: half of the people are older than the median age indicated and half are younger.
This parameter provides an indication of age distribution. It is calculated as the average number of children an average woman will have during her reproductive period 15 to 49 years old based on the current fertility rates of every age group in the country, and assuming she is not subject to mortality. Urban Population : Population living in areas classified as urban according to the criteria used by each country.
Country's Share of World Pop : Total population in the country as a percentage of total World Population as of July 1 of the year indicated. Global Rank : Position held by Nigeria in the list of all countries worldwide ranked by population from the highest population to the lowest population as of July 1 of the year indicated. Haines Brown Adviser brownh hartford-hwp.
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For more information on Africa Update Contact: Prof. This issue of Africa Update explores various dimensions of African politics and culture in the context of Nigeria and South Africa.
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The brief article on beads reflects on the significance of South African beads in selected aspects of South African culture. In the course of discussion references are made to beads in ancient South Africa. Nasarawa State University, Keffi, Nigeria. Migration has been the major demographic feature of the 20 th century White, with Africa contributing more than its share of the migrants around the world. Sub-Saharan Africa has been at the disadvantaged side of the migration discourse owing to the internal contradictions of the region.
In the typical narratives of the migration discourse, there seems to be a basic assumption. This assumption gives the impression that in the third world countries, scholars, civil rights organizations, governments, and concerned economic bodies often frown at the migration of the skilled-workers from the under-developed to the developed countries to the detriment of the smaller economies and to the advantage of the larger economies. Adepoju for example, would put it this way:.
To a very large extent, the phenomenon is associated with the economic retardation and instability of the African countries presumed to have lost a considerable size of their skilled -workers to the more vibrant and larger economies. It is associated with a huge economic lost for the countries of origin and a huge economic gain for the countries of destination of the workers. This particular line of narrative shaped many scholarly discourses that sought to explain the socio-economic impact of migration from especially, Sub-Saharan African.
However, this background which sounds like a general rule has its exception.
King of bitters yoruba name
In the last three years, the attitudes of Kano State Government towards migration are inconsistent with the gospel that these scholars are preaching. The paper argues that Kano state government in Nigeria makes conscious efforts to sponsor hundreds of individuals to migrate through undergraduate and post-graduate scholarship schemes. This, the paper argues, is a new trend in the brain-drain process and should make us revise our understanding of the disadvantages of the brain-drain for the countries of origin of the immigrants.
Owing to the nature of the topic in question, this paper applies a qualitative research method. By using this research method, the paper intends to study the Kano State Foreign Scholarship program as a case study of a state - sponsored skilled workers migration. Kano State government is making conscious efforts to execute state-sponsored migration of skilled-workers. Research Limitations. The socio-economic impact of skilled-workers may form part of this paper but only as part of literature review. What the paper intends to cover is the fact that a conscious effort to execute state-sponsored skilled worker migration is a reality in at least some African countries.
The motives behind this reality will be explored through the theoretical frame work.
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Theoretical frame work: Colonial Mentality. Colonial mentality is an inevitable legacy of colonialism which most African countries experienced at some point in their historical development. Colonial mentality refers to an end product rather than the process. This is evident in the attitudes of the colonized in rejecting anything local and embracing anything foreign uncritically and unconditionally.
Okazaki, explained the three layers of colonial mentality and the way they work in alienating an individual and society. Covert Manifestation of CM. Overt Manifestation of CM. Colonial Debt. Conceptual Framework: The Colonial Debt. Both at the community and government levels, the city reached the third layer of colonial mentality i. This alien reality, this paper argues, affected the thinking process of the city as a collective being. This explains the reversal order of the current thinking process of Kano community. Whereas the city attracts immigrants as an African commerce center, today, the city exports its skilled-workers at a very high cost in perpetuating service to the colonial master.
Literature review. Civil wars and political destabilisation have severely eroded the developmental progress of the post-independence decades. In the present trend of globalisation and economic restructuring, SSA is the most disadvantaged. As a result, the human capital of the region is seriously under-tapped at various levels. Unemployment of under-skilled persons and under-employment of the skilled human capital and sometimes total unemployment became a prominent feature in the region.
This reality propelled in immeasurable way the migration of skilled-workers to the richer countries. Throughout the recorded history, Kano has always been a major commerce center in the Sub-Saharan Africa. To a very large extent, East African caravans of traders as well as immigrants from those areas played an important role in commercializing the city right from around 15 th down to 19 th centuries Gwangwazo, In those days, Kano market and Businesses had been variously described as an impressive one.
Kano continued to claim its glory among the African cities, not only demographically, but also economically Ado-Kurawa, b. It is one of the few Nigerian states with up to three universities, many vibrant markets and a huge film industry all of which provide enormous job opportunities for the populace. As of , the film industry alone had more than registered companies. Recently, in Kano State of Nigeria, the case has taken a new dimension. Underearthworld is separated from earthworld by earth and dust of great immensity and depth. Stories are told about areas where the earth crust is shallow ; when people digging wells and graves probe deeper than necessary, they hear the protest cries of the disturbed citizens of ghostland, the womenfolk lamenting that sand is thrown into their pots of dye.
Yoruba conceptions of ghostland underearthworld , life therein and route connecting it with earthworld, share basic similarities with those of other cultures.
The earth plane and the two other planes are connected by a two-track traffic network of some cosmic passageway traversed now and again by citizens of the three worlds. Although one can assume that one has to drop from earthworld downwards to ghostland, yet folk stories say that one only travels through a passageway highway visible only to the biologically dead and seen in a flash by the fainting. This passageway through seven forests and seven grass lands is reportedly encumbered by rushes, stopovers or road blocks and two streams, one of green odo oro , the other of blood-red pdo eje waters1.
The rushes consist of very dense and repellent undergrowth so as to prevent earthlings from straying into ghostland ; the road blocks are guarded for the same purpose. Those who have not reached or crossed these streams can still be revived with charms and incantations, especially the latter which generally consist of frightening descriptions of the route to ghostland2. Ado Ekiti people call ghostland Ilamoye, its citizens egba orun or ara orun, its ruler Ewi ale, the ghostland counterpart of their mundane ruler titled Ewi. Ghost communities consist of two categories of citizens : the living-dead and the spirits.
The living-dead consist of those that the living still remember virtually intimately ; the elders, relatives, etc.
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Mbiti thinks that memories of living- dead can last between four and five generations, may be until the oldest surviving member who knows the dead, dies Mbiti : When intimate knowledge and memory of the dead have passed out among the living and family or lineage ties can. Ado Ekiti people regard the living-dead as the immediate ancestors and the spirits as distant ancestors. The people say these ancestors generally assume in ghostland their life-time social positions and continue their life-time economic pursuits.
As the family among the Yoruba consists of the living and these ancestors, the latter are believed to be ever present among their people ; therefore, in every event or festival, the living for libations to the ancestors ; in times of travail the living offer votive sacrifices and invoke them for aid and protection Idowu : As among the Ndebele in Southern Africa the Yoruba believe that these ancestors keep company of bed-ridden human relatives, give succour, feed them and hasten their death to lessen pain and anguish Mbiti : This belief is so strong in Ado that, as soon as the critically sick mentions the company of living-dead kinsmen and relatives and reports having taken the meals they offer, his people give up hope of his recovery.
When death occurs, these ancestors lead the dead away, for their joy in ghost- land over the homecoming compares with the great rejoicing that generally accompanies the birth of babies, here on earth. The Yoruba have no conceptions of after life realms of idealised earthly life of abundant joy for the blessed dead.
Rather, the golden age lay in the past as is demonstrated in the usually nostalgic expression for some glorious past as in Old Oyo during the turbulent periods of the early nineteenth century when references were made to Abiodun's died peaceful reign Johnson : The Yoruba adulate past heroes, whose exploits constitue the principal ingredient of lineage praise names, pedigrees and praise poems. The claim by Idowu that the Yoruba have notions of final judgment Idowu : , ; id.
The Yoruba, like the Akamba of East Africa, have neither a messianic hope Barrett : 19 nor the Orphic-Eleusinian type of a greater and fuller posthumous life, neither a notion of a future end of the World nor a belief about a final judgment. However, the folk traditions contain admonitions against wicked acts so that the individual does not suffer indignities personally or expose his children and descendants to vengeance3.
King of bitters yoruba name
The nearest notion the Yoruba have concerning posthumous accountability of the individual is the court of the ancestors where the leaders headmen and members of the lineage give account of their leadership to and maintenance of the tone of the lineage believed to have been entrusted into their charge, the total adherence to the laws and conventions believed to have been bequeathed by the most distant ancestors. Such accountabilities usually take place as soon as the ghostman reaches ghostland and involve only individuals.
The first major contradiction to consider concerns the actual location of ghost communities, because, in spite of the weight of evidence including burial pointing to under-earthworld as the abode of the dead, many of the popular folktales give the impression that the ancestors living-dead, spirits live in the sky.
Local folkta-. Many popular folktales of the Yoruba are built around orphans and other individuals in travail who supplicate their ever-ready ghostparents for sustenance and relief.