The Igbo of Southeast Nigeria: The Same Yesterday, Today and Tomorrow?

This paper examines Uchendu’s ethnographic study entitled ‹the Igbo of Southeast Nigeria’ with a view to interrogating its relevance in explaining the Igbo of the contemporary time. Chapter by chapter examination of the book shows that although written more than four decades ago, it is still relevant in its account of the continuity and change in Igboland. For instance, although marriage in the traditional way is still the most cherished and popular, church and court marriages are acceptable. Those who can afford it can go through the three rituals. The paper notes that although phenomenal changes in population growth, infrastructure and human resources development, modern economic activities, etc., have taken place, the very essence of Igbo world view, belief system, Igbo hospitality, marriage, kinship and non-kinship networks, Igbo traditional ways in government and affinity to fatherland as captured in the book, to a large extent, still holds true of the Igbo.     

Meat made us moral: a hypothesis on the nature and evolution of moral judgment

In the first part of the article, an account of moral judgment in terms of emotional dispositions is given. This account provides an expressivist explanation of three important features of moral demands: inescapability, authority independence and meriting. In the second part of the article, some ideas initially put forward by Christopher Boehm are developed and modified in order to provide a hypothesis about the evolution of the ability to token moral judgments. This hypothesis makes evolutionary sense of inescapability, authority independence and meriting. It does so by referring to the selection pressures generated in the Late Pleistocene by large-game hunting. If the hypothesis is correct, we can say that, in a sense, meat made us moral.     

Stemming the tide of centrifugal forces in Igbo orthography

The paper deplores the increasing practice whereby individuals and groups write Igbo with orthographic conventions that deviate from those of the official Igbo (Ọnwụ) Orthography. It warns that these divergent acts are steadily dragging Igbo Orthography into a state of anarchy whose consequences could be more disastrous than those of the earlier orthography controversy of 1929–1961. The paper briefly traces the history of Igbo orthography from the earliest mention of Igbo in the sixteenth century writings of European travelers to the present times. Among its recommendations for the restoration of sanity in Igbo orthography are: the respect of the present official one until new conventions are officially agreed to and sanctioned; the revival of the Igbo Standardization Committee which formerly regulated and supervised developments in the language; the convening of an international workshop on Igbo orthography and the production of an enlarged Pan Igbo orthography for writing in dialects while the present official (Ọnwụ) orthography serves for Standard Igbo.

Yam is King! But Cassava is the Mother of all Crops: Farming, Culture, and Identity in Igbo Agrarian Economy

The history of Igbo scholarship has benefits from pioneer scholars such as Victor Uchendu, Ikenna Nzimiro, Don Ohadike, Michael Mbabuike, Ezenwa-Ohaeto, and Angela Uwalaka, among many others. Collectively, their scholarship defined the contours of Igbo political economy, anthropology, and sociology, and linguistic. As an agricultural people, the history of the Igbo people was defined by their relationship to the land and their ecology. These scholars, to whom I humbly devote this piece, have touched upon the changing nature of Igbo political economy as much as the link between Igbo agriculture and their identity.     

When Science Replaces Religion: Science as a Secular Authority Bolsters Moral Sensitivity

Scientific and religious thinking compete with each other on several levels. For example, activating one generally weakens the other. Since priming religion is known to increase moral behaviour and moral sensitivity, priming science might be expected to have the opposite effect. However, it was recently demonstrated that, on the contrary, science priming increases moral sensitivity as well. The present set of studies sought to replicate this effect and test two explanations for it. Study 1 used a sentence unscrambling task for implicitly priming the concept of science but failed to replicate its effect on moral sensitivity, presumably due to a ceiling effect. Study 2 replicated the effect with a new measure of moral sensitivity. Study 3 tested whether science-related words create this effect by activating the idea of secular authority or by activating analytic thinking. It was demonstrated that words related to secular authority, but not words related to analytic thinking, produced a similar increase in moral sensitivity. Religiosity level of the participants did not influence this basic finding. The results are consistent with the hypothesis that science as a secular institution has overtaken some of the functions of religion in modern societies.     

Book Review Essay: Mary Angela Uwalaka. Ọfọ: Its Juridical and Linguistic Potency. Ibadan, Afrika-Link Books, 1996. 69 pages

Rev. Mother (Dr.) Mary Angela Uwalaka was a distinguished and devoted religious woman linguist. Her major area of research was Igbo syntax, where she made tremendous contributions, through published texts and scholarly articles towards the development of a unified Igbo language and the field of Linguistics. As a renowned scholar, her research interest was not limited to Linguistics only. In the words of Prof. Ben Elugbe, her colleague at the University of Ibadan where Mother Uwalaka worked until her demise in January 7 2007, she also “found time and ability to work and publish in the areas of religion and Igbo culture.” Ọfọ: Its Juridical and Linguistic Potency, which we shall review here, is an evidence that Uwalaka’s interests extended to other areas of Igbo studies, apart from the Igbo language.     

Caring across Boundaries versus Keeping Boundaries Intact: Links between Moral Values and Interpersonal Orientations

Prior work has established robust diversity in the extent to which different moral values are endorsed. Some people focus on values related to caring and fairness, whereas others assign additional moral weight to ingroup loyalty, respect for authority and established hierarchies, and purity concerns. Five studies explore associations between endorsement of distinct moral values and a suite of interpersonal orientations: Machiavellianism, prosocial resource distribution, Social Dominance Orientation, and reported likelihood of helping and not helping kin and close friends versus acquaintances and neighbors. We found that Machiavellianism (Studies 1, 3, 4, 5) (e.g., amorality, controlling and status-seeking behaviors) and Social Dominance Orientation (Study 4) were negatively associated with caring values, and positively associated with valuation of authority. Those higher in caring values were more likely to choose prosocial resource distributions (Studies 2, 3, 4) and to report reduced likelihood of failing to help kin/close friends or acquaintances (Study 4). Finally, greater likelihood of helping acquaintances was positively associated with all moral values tested except authority values (Study 4). The current work offers a novel approach to characterizing moral values and reveals a striking divergence between two kinds of moral values in particular: caring values and authority values. Caring values were positively linked with prosociality and negatively associated with Machiavellianism, whereas authority values were positively associated with Machiavellianism and Social Dominance Orientation.     

The 'physical prophet' and the powers of the imagination. Part II: a case-study on dowsing and the naturalisation of the moral, 1685-1710

In the first paper of this pair, I argued the importance of theories of the imagination in debates on divination [Vermeir, K. (2004). The 'physical prophet' and the powers of the imagination. Part I: A case-study on prophecy, vapours and the imagination (1685-1710). Studies in History and Philosophy of Science C, 35, 561-591]. In the present article, I will rely on these results in order to unearth the role of the imagination in a discussion on dowsing. References to the imagination were often implicit because of its negative associations, but I show in detail how the imagination was used to negotiate between the material and the spiritual, and between the natural, the supernatural and the moral. Natural philosophers, theologians and moralists all struggled for authority over divinatory phenomena. The debate evolved around the questions whether moral states could be naturalised and whether subtle material vapours could have moral qualities.     

The presence of the past: youth,memory making and the politics of self-determination in southeastern Nigeria

This article focuses on recent reconstructions of Igbo ‘memory’ by the Movement for the Actualization of the Sovereign state of Biafra (MASSOB). MASSOB is a second-generation Igbo separatist movement that draws on a collection of ‘memory repertoires’ to agitate for the self-determination and exit of the Igbo ethnic group from the Nigerian state into an alternative political and administrative arrangement known as the Republic of Biafra. The core issues relate to dual narratives generated by the Nigerian–Biafran War. While the state shapes the official history, memories and narratives of the war to suit its own vision, interests and politics, MASSOB contests these official views as the sole legitimate framework for remembering and interpreting the war, but still connects to the war as a war of Igbo national liberation. These contestations provide the context for the enactment of memory claims and counterclaims, and their association with political violence in contemporary Nigeria.     

Ancient DNA studies and new bioethic problems

The development of the ancient DNA technique allows the genetic study of vanished human populations, some of them, as Fueguians and Tasmanians, of great anthropological interest. This possibility, however, involves some new bioethic problems, concerning the origin of the skeletal samples that can be analyzed and the moral authority of living aboriginals with respect to human remains of perhaps several thousand years of antiquity. It is my opinion that, despite some skeletal collections might be unethically gathered by the 19th century anthropologists, the vanished human populations must be genetically studied. If not, after contribute to their disappearance, we will be now ignoring their contribution to the humankind diversity.     

Eulogy to the Quartet and The Gleaning Platform (Trend and End)

The following two poems are a tribute to honor the four prominent Igbo Scholars who have passed away, and whose works touch most directly on the area of Igbo culture and identity: Prof Don Ohadike, convener of the first Igbo Studies Association conference at Ithaca, Prof Ikenna Nzimiro, member of Dialectical Anthropology’s international editorial board, Prof Victor Uchendu, author of the classic ethnography, The Igbo of Southeastern Nigeria, and most recently, Prof Michael Mbabuike, executive board member of Dialectical Anthropology.     

The Epistemology of Moral Bioenhancement

Moral bioenhancement is the potential practice of manipulating individuals’ moral behaviors by biological means in order to help resolve pressing moral issues such as climate change and terrorism. This practice has obvious ethical implications, and these implications have been and continue to be discussed in the bioethics literature. What have not been discussed are the epistemological implications of moral bioenhancement. This article details some of these implications of engaging in moral bioenhancement. The argument begins by making the distinction between moral bioenhancement that manipulates the contents of mental states (e.g. beliefs) and that which manipulates other, non‐representational states (e.g. motivations). Either way, I argue, the enhanced moral psychology will fail to conform to epistemic norms, and the only way to resolve this failure and allow the moral bioenhancement to be effective in addressing the targeted moral issues is to make the moral bioenhancement covert.     

Kinship intensity and the use of mental states in moral judgment across societies

Decades of research conducted in Western, Educated, Industrialized, Rich, & Democratic (WEIRD) societies have led many scholars to conclude that the use of mental states in moral judgment is a human cognitive universal, perhaps an adaptive strategy for selecting optimal social partners from a large pool of candidates. However, recent work from a more diverse array of societies suggests there may be important variation in how much people rely on mental states, with people in some societies judging accidental harms just as harshly as intentional ones. To explain this variation, we develop and test a novel cultural evolutionary theory proposing that the intensity of kin-based institutions will favor less attention to mental states when judging moral violations. First, to better illuminate the historical distribution of the use of intentions in moral judgment, we code and analyze anthropological observations from the Human Area Relations Files. This analysis shows that notions of strict liability—wherein the role for mental states is reduced—were common across diverse societies around the globe. Then, by expanding an existing vignette-based experimental dataset containing observations from 321 people in a diverse sample of 10 societies, we show that the intensity of a society's kin-based institutions can explain a substantial portion of the population-level variation in people's reliance on intentions in three different kinds of moral judgments. Together, these lines of evidence suggest that people's use of mental states has coevolved culturally to fit their local kin-based institutions. We suggest that although reliance on mental states has likely been a feature of moral judgment in human communities over historical and evolutionary time, the relational fluidity and weak kin ties of today's WEIRD societies position these populations' psychology at the extreme end of the global and historical spectrum.     

The incompatibility of the United Nations' goals and conventionalist ethical relativism

The Universal Draft Declaration on Bioethics and Human Rights seeks to provide moral direction to nations and their citizens on a series of bioethical concerns. In articulating principles, it ranks respect for human rights, human dignity and fundamental freedoms ahead of respect for cultural diversity and pluralism. This ranking is controversial because it entails the rejection of the popular theory, conventionalist ethical relativism. If consistently defended, this theory also undercuts other United Nations activities that assume member states and people around the world can reach trans-cultural judgments having moral authority about health, pollution, aggression, rights, slavery, and so on. To illustrate problems with conventionalist ethical relativism and the importance of rejecting it for reasons of health, human rights, human dignity and fundamental freedoms, the widespread practice of female genital circumcision or cutting is discussed. These surgeries are virtually a test case for conventionalist ethical relativism since they are widely supported within these cultures as religious and health practices and widely condemned outside them, including by the United Nations.     

Two Renowned Nigerian Scholars: Ikenna Nzimiro and Victor Chikesie Uchendu

The article honors two Nigerian anthropologists of Igbo background who recently passed away. Both scholars made major contributions to a broad range of scholarly thought in anthropology and in general social science to crucial issues in Nigerian politics, society and life. Nzimiro is considered in terms of his traditional anthropological training in Germany and England, through which he investigated four Niger River basin communities, and then his emergence as a Marxist anthropologist for the rest of his life in Nigeria, where he consistently critiqued neocolonialism in Nigeria. He explored issues of ethnicity, the Nigerian civil war, militarism, the state of the social sciences, the environment, Oguta culture, where he was born, ethnic conflicts, conditions at Nigerian universities, and other issues. Nzimiro generally rejected the post-colonial world, arguing that it was not revolutionary enough. Uchendu dealt with many of the same issues, but in contrast to Nzimiro he did so by accepting the existence of post-colonial Nigeria, though suggesting many ways to improve education, the environment, cultural and national transition, dependency theory, and to study urbanization and ethnicity, while also writing a major work on Igbo culture. Both authors are honored for their critiques of Nigerian society, as well as their contributions to Igbo ethnology.     

Moral parochialism and contextual contingency across seven societies

Human moral judgement may have evolved to maximize the individual''s welfare given parochial culturally constructed moral systems. If so, then moral condemnation should be more severe when transgressions are recent and local, and should be sensitive to the pronouncements of authority figures (who are often arbiters of moral norms), as the fitness pay-offs of moral disapproval will primarily derive from the ramifications of condemning actions that occur within the immediate social arena. Correspondingly, moral transgressions should be viewed as less objectionable if they occur in other places or times, or if local authorities deem them acceptable. These predictions contrast markedly with those derived from prevailing non-evolutionary perspectives on moral judgement. Both classes of theories predict purportedly species-typical patterns, yet to our knowledge, no study to date has investigated moral judgement across a diverse set of societies, including a range of small-scale communities that differ substantially from large highly urbanized nations. We tested these predictions in five small-scale societies and two large-scale societies, finding substantial evidence of moral parochialism and contextual contingency in adults'' moral judgements. Results reveal an overarching pattern in which moral condemnation reflects a concern with immediate local considerations, a pattern consistent with a variety of evolutionary accounts of moral judgement.     

Ethnobotany ofTelfairia occidentalis (cucurbitaceae) among Igbos of Nigeria

The fluted pumpkin (Telfairia occidentalis), an important cucurbitaceous leaf and seed vegetable, is indigenous to the west tropical rainforest area from Bendel to Cross Rivers states of Nigeria (c. longitude 7°–8° E and latitude 5°–6° N). Though endemic to southeastern Nigeria, Telfairia is of local ethnobotanical importance in the folklore and the dietary and cropping systems of Igbos and their neighbours. There is no reported definitive ethnobotanical study relating to this cucurbit.Telfairia has long been important in the internal food trade of Igbos. Like other leaf vegetables, it is of low commerical value, but can in some cases provide an appreciable cash income to small farm families. Its leaves, succulent shoots, and seed kernels constitute the usual ingredients that are popular and regularly consumed in Igbo soups. Soups made of leaf vegetables are essential for consumption of starchy pastes of yam, cassava, or cocoyam, which are frequently consumed in the humid areas of Nigeria. Many good attributes account for the increasing importance of this chief vegetable among 30–35 million people in Nigeria.