Antonio Arnáiz-Villena, Marcial Medina, Christian Vaquero-Yuste, V. Ruíz-del-Valle, C. Suarez-Sanchez, I. Juárez, Fabio Suarez-Trujillo
Tindaya volcano is a sacred Guanche (or Majo)* mountain, Canary Islands, Spain. This mountain was probably a religious / pilgrimage place for Guanche/Majo people. Many of its rocks are covered by lineal and figurative motifs with incised or picketed (carved) technology the most abundant reported are podomorphs, which in the Atlantic European façade usually point towards either the summer solstice sunset or the sunset yearly arch at these latitudes (Northwest direction). Podomorphs are generally admixed with other motifs in the rock panel. Among these motifs are the so called Ibero-Guanche incised Lineal Megalithic Scripts or pre-Guanche-Iberian signs. These are similar to those found in other Canary Islands, Algerian Sahara Desert or Iberia, some of them scripted in dolmens themselves (5-3,000 years BC). This finding at Tindaya volcano supports a very early Fuerteventura Island, longer before than Punic or Roman influence, if any; podomorphs todays Bronze Age chronology in Iberia supports ancient peopling in Fuerteventura and other Canary Islands. In the present paper we analyse these incise Iberian-Guanche (or earlier) writing and put forward a mainly religious/ funeral meaning in the context of the Paleolithic/Neoithic widespread Religion of the Mother. The Saharo-Canarian cultural circle may have been the origin of Eurafrican and Mediterranean Lineal scripts, like Runes, Iberian Tartessian, Etruscan, Lepontic, Minoan Lineal A and others. Particularly Iberian- Guanche scripts and their probable precursor Linela Megalithic signs also present in Sahara supports that Saharan people migration when desertification started about 10,000 BC was origin of this culture. *Majos= Lanzarote and Fuerteventura Islands inhabitants.
廷达亚火山是西班牙加那利群岛的一座关切（或马约）*圣山。这座山可能是关切人/马约人的宗教/朝圣之地。它的许多岩石上都有刻痕或挑花（雕刻）技术的线条和形象图案，据说最丰富的是荚状图案，在欧洲大西洋的正面通常指向夏至日落或这些纬度地区的日落年拱（西北方向）。豆荚状图案通常与岩板上的其他图案混杂在一起。在这些图案中，有所谓的伊比利亚-冈切刻线巨石文字或前冈切-伊比利亚符号。这些图案与在其他加那利群岛、阿尔及利亚撒哈拉沙漠或伊比利亚发现的图案相似，其中一些图案还刻写在石窟中（公元前 5-3000 年）。廷达亚火山的这一发现证明了富埃特文图拉岛的历史非常悠久，比布匿人或罗马人的影响（如果有的话）还要早；伊比利亚青铜时代的年代学支持富埃特文图拉和其他加那利群岛的古代人口。在本文中，我们分析了这些伊比利亚-冈奇（或更早）刻痕文字，并在旧石器时代/新石器时代广泛传播的 "母亲宗教 "的背景下，提出了主要的宗教/葬礼含义。撒哈拉-加那利文化圈可能是欧非和地中海线形文字的起源地，如鲁尼文、伊比利亚-塔泰西文、伊特鲁里亚文、莱庞提文、米诺斯线形 A 文等。特别是伊比利亚--冈奇文字及其可能的前身利内拉巨石标志也出现在撒哈拉地区，这证明撒哈拉人在公元前 1 万年左右沙漠化开始时的迁移是这种文化的起源。*马约斯=兰萨罗特岛和富埃特文图拉岛居民。
{"title":"Tindaya Guanche sacred mountain, Fuerteventura (Canary Islands, Spain) and its Ibero-Guanche (Latin) rock inscriptions","authors":"Antonio Arnáiz-Villena, Marcial Medina, Christian Vaquero-Yuste, V. Ruíz-del-Valle, C. Suarez-Sanchez, I. Juárez, Fabio Suarez-Trujillo","doi":"10.4314/ijma.v2i20.5","DOIUrl":"https://doi.org/10.4314/ijma.v2i20.5","url":null,"abstract":"Tindaya volcano is a sacred Guanche (or Majo)* mountain, Canary Islands, Spain. This mountain was probably a religious / pilgrimage place for Guanche/Majo people. Many of its rocks are covered by lineal and figurative motifs with incised or picketed (carved) technology the most abundant reported are podomorphs, which in the Atlantic European façade usually point towards either the summer solstice sunset or the sunset yearly arch at these latitudes (Northwest direction). Podomorphs are generally admixed with other motifs in the rock panel. Among these motifs are the so called Ibero-Guanche incised Lineal Megalithic Scripts or pre-Guanche-Iberian signs. These are similar to those found in other Canary Islands, Algerian Sahara Desert or Iberia, some of them scripted in dolmens themselves (5-3,000 years BC). This finding at Tindaya volcano supports a very early Fuerteventura Island, longer before than Punic or Roman influence, if any; podomorphs todays Bronze Age chronology in Iberia supports ancient peopling in Fuerteventura and other Canary Islands. In the present paper we analyse these incise Iberian-Guanche (or earlier) writing and put forward a mainly religious/ funeral meaning in the context of the Paleolithic/Neoithic widespread Religion of the Mother. The Saharo-Canarian cultural circle may have been the origin of Eurafrican and Mediterranean Lineal scripts, like Runes, Iberian Tartessian, Etruscan, Lepontic, Minoan Lineal A and others. Particularly Iberian- Guanche scripts and their probable precursor Linela Megalithic signs also present in Sahara supports that Saharan people migration when desertification started about 10,000 BC was origin of this culture. *Majos= Lanzarote and Fuerteventura Islands inhabitants.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"118 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139239815","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study explores the second funeral rituals practiced among the Nawfia of Southeastern Nigeria and their integration of the dead with the living. Second funerals are traditionally conducted by the Nawfia to honor and celebrate the lives of their deceased family members. Through detailed ethnographic interviews and focus group discussion (FGD), this research examines the customs, practices, and beliefs related to second funeral rituals and the integration of the dead with the living. The study reveals that second funerals are seen as an important part of the grieving process and are conducted to provide closure to the grieving family members. Findings of this study also reveals that the rituals often involve the preparation of a special meal and libation and blessings. Additionally, participants discuss the idea that the dead can “witness” these rituals from the spirit realm and that these rituals serve as a source of comfort for grieving family members. The study further explores the ways in which these rituals serve to integrate the dead with the closer connection between those who have passed and those who remain. The study also suggest that the rituals create a sense of security, as they provide a sense of continuity and hope for the future. Overall, this study provides important insights into the second funeral rituals and the integration of the dead with the living among the Nawfia of Southeastern Nigeria. This research highlights the importance of these rituals and sheds light on the traditions, customs, and beliefs associated with them. It also offers valuable implications for both grief counseling and the preservation of cultural heritage.
{"title":"Second funeral rituals and integration of the dead with the living among the Nawfia of Southeastern Nigeria","authors":"U. Ugwu","doi":"10.4314/ijma.v2i20.3","DOIUrl":"https://doi.org/10.4314/ijma.v2i20.3","url":null,"abstract":"This study explores the second funeral rituals practiced among the Nawfia of Southeastern Nigeria and their integration of the dead with the living. Second funerals are traditionally conducted by the Nawfia to honor and celebrate the lives of their deceased family members. Through detailed ethnographic interviews and focus group discussion (FGD), this research examines the customs, practices, and beliefs related to second funeral rituals and the integration of the dead with the living. The study reveals that second funerals are seen as an important part of the grieving process and are conducted to provide closure to the grieving family members. Findings of this study also reveals that the rituals often involve the preparation of a special meal and libation and blessings. Additionally, participants discuss the idea that the dead can “witness” these rituals from the spirit realm and that these rituals serve as a source of comfort for grieving family members. The study further explores the ways in which these rituals serve to integrate the dead with the closer connection between those who have passed and those who remain. The study also suggest that the rituals create a sense of security, as they provide a sense of continuity and hope for the future. Overall, this study provides important insights into the second funeral rituals and the integration of the dead with the living among the Nawfia of Southeastern Nigeria. This research highlights the importance of these rituals and sheds light on the traditions, customs, and beliefs associated with them. It also offers valuable implications for both grief counseling and the preservation of cultural heritage.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139241325","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Following a recent re-evaluation of evidence from an archaeological site in SE Australia, the possibility of a 120 thousand years (ka) old human presence in the Fifth Continent has been suggested. However, the commonly accepted date for the peopling of Australia remains within the range of 50 - 65 ka. Even if the newly proposed date were halved, an uninterrupted 60 ka continuity in the same territory would raise a few questions regarding the transmission mechanisms that have enabled the retention of the massive amount of knowledge acquired during such an extended period, especially when considering the lack of demographic strength, which is believed to be a prerequisite for effective social learning. I argue that the emergence, developmental rate, and extent of Australian culture reflect an ‘additive’ evolutionary strategy centred on a ritually regulated feedback loop between the volume of information flow and the level of social elaboration. The model forwarded in this paper is at odds with current theoretical approaches to cultural evolution in which Aboriginal traditions are often portrayed as living examples of Pleistocene cross-cultural universals.
{"title":"Information management and cultural evolution in Aboriginal Australia (In light of the cultural heterochrony hypothesis)","authors":"George F. Steiner","doi":"10.4314/ijma.v2i20.1","DOIUrl":"https://doi.org/10.4314/ijma.v2i20.1","url":null,"abstract":"Following a recent re-evaluation of evidence from an archaeological site in SE Australia, the possibility of a 120 thousand years (ka) old human presence in the Fifth Continent has been suggested. However, the commonly accepted date for the peopling of Australia remains within the range of 50 - 65 ka. Even if the newly proposed date were halved, an uninterrupted 60 ka continuity in the same territory would raise a few questions regarding the transmission mechanisms that have enabled the retention of the massive amount of knowledge acquired during such an extended period, especially when considering the lack of demographic strength, which is believed to be a prerequisite for effective social learning. I argue that the emergence, developmental rate, and extent of Australian culture reflect an ‘additive’ evolutionary strategy centred on a ritually regulated feedback loop between the volume of information flow and the level of social elaboration. The model forwarded in this paper is at odds with current theoretical approaches to cultural evolution in which Aboriginal traditions are often portrayed as living examples of Pleistocene cross-cultural universals.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"26 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139238731","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Antonio Arnáiz-Villena, Marcial Medina, Christian Vaquero-Yuste, C. Suarez-Sanchez, I. Juárez, Fabio Suarez-Trujillo
It has recently been discovered and widespread in worldwide media that a puzzling and unusual channel structures have appeared at the City of David archaeological site in Middle East (Al Quds - Jerusalem). No function has been agreed for them and their building age has been calculated in an uncertain time before 2800 years BC when these structures ceased to be used. We have been working in Lanzarote Island (Canary Islands) rock epigraphy and other archaeological matters in the last 20 years, and we have found that the structure of “Quesera”/Cheeseboard of Zonzamas was a lunisolar calendar similar to the Egyptian one (365 solar days and about 27.5 days) built up by aboriginal Guanches. It consists in channels carved in basaltic rocks in a precise way, which is very similar to one of the intriguing structures found at the City of David that may also represent an ancient Egyptian-like calendar. The second structure having parallel channels may be either part of another “Quesera”/Cheeseboard-like calendar or even a cart- ruts structure more widely defined in Malta as a Bronze Age construction. Both structures might also be astronomical observatories. We have proposed from our studies in Lanzarote and Malta Bronze Age cart-ruts that they also may be used to measure time and astronomic observations. This specific homology would certainly may bring Lanzarote megalithic archaeological “Quesera”/Cheese board centuries of years BC in antiquity. This so specific parallel between artifacts found in Middle East and Lanzarote could be explained by a “green” Sahara culture before desertification started 10-5,000 years BC.
{"title":"Parallelism of Prehistoric Lanzarote (Canary Islands) Quesera/Cheeseboard Lunisolar Calendar and intriguing strip band channels of the City of David archaeological site (Middle East)","authors":"Antonio Arnáiz-Villena, Marcial Medina, Christian Vaquero-Yuste, C. Suarez-Sanchez, I. Juárez, Fabio Suarez-Trujillo","doi":"10.4314/ijma.v2i20.2","DOIUrl":"https://doi.org/10.4314/ijma.v2i20.2","url":null,"abstract":"It has recently been discovered and widespread in worldwide media that a puzzling and unusual channel structures have appeared at the City of David archaeological site in Middle East (Al Quds - Jerusalem). No function has been agreed for them and their building age has been calculated in an uncertain time before 2800 years BC when these structures ceased to be used. We have been working in Lanzarote Island (Canary Islands) rock epigraphy and other archaeological matters in the last 20 years, and we have found that the structure of “Quesera”/Cheeseboard of Zonzamas was a lunisolar calendar similar to the Egyptian one (365 solar days and about 27.5 days) built up by aboriginal Guanches. It consists in channels carved in basaltic rocks in a precise way, which is very similar to one of the intriguing structures found at the City of David that may also represent an ancient Egyptian-like calendar. The second structure having parallel channels may be either part of another “Quesera”/Cheeseboard-like calendar or even a cart- ruts structure more widely defined in Malta as a Bronze Age construction. Both structures might also be astronomical observatories. We have proposed from our studies in Lanzarote and Malta Bronze Age cart-ruts that they also may be used to measure time and astronomic observations. This specific homology would certainly may bring Lanzarote megalithic archaeological “Quesera”/Cheese board centuries of years BC in antiquity. This so specific parallel between artifacts found in Middle East and Lanzarote could be explained by a “green” Sahara culture before desertification started 10-5,000 years BC.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"7 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139241643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Ebionites were a Jewish sect that knew Jesus intimately; had their own Nazarene Gospel; but held immovable beliefs that challenged key tenets of Christianity. They disappeared in the fourth century leaving a vacuum physically and ideologically. About a millennium later, the Portuguese reported of a people in West Africa with a Pope and Papacy similar in structure and veneration as the Roman Catholic Pope. Towards the end of the nineteenth century, missionaries and anthropologists scouring the region confirmed those reports, as well as the presence of other Levitical influences amongst the Igbos of Nigeria. This paper researches those similarities with a focus on the religious cosmology of the Ibo people of Asaba. It applies ethnographic qualitative research, then places the findings over the tenets of Catholicism with respect to their organizational structure; sacraments; rites; and steps to becoming sons of God. The results show that the ideologies of the Ibo and the Romans were deeply intertwined in every area of the study. The paper posits that the only way the religious ideologies of the Romans and the Ibos could have so closely mirrored each other, is if they were both in the same place at the same time. Thus, concludes that the Ibos [Eboe, Igbo] are the Ebionites. The paper offers hypotheses to explain the role of the ego in creating the core tenet of this unifying cosmology, and possibly how the convergence occurred. The paper could form the basis for renewed research in Hebraic-African studies; Black-American dispersion; Mary Magdalene; Jesus’ crown of thorns; the sequence of biblical gospel events; and even a template for future religion in this ego-driven civilization.
{"title":"The long lost Ebionites. A relook at the Ibo region of West Africa","authors":"Charles Okwuobi","doi":"10.4314/ijma.v2i20.4","DOIUrl":"https://doi.org/10.4314/ijma.v2i20.4","url":null,"abstract":"The Ebionites were a Jewish sect that knew Jesus intimately; had their own Nazarene Gospel; but held immovable beliefs that challenged key tenets of Christianity. They disappeared in the fourth century leaving a vacuum physically and ideologically. About a millennium later, the Portuguese reported of a people in West Africa with a Pope and Papacy similar in structure and veneration as the Roman Catholic Pope. Towards the end of the nineteenth century, missionaries and anthropologists scouring the region confirmed those reports, as well as the presence of other Levitical influences amongst the Igbos of Nigeria. This paper researches those similarities with a focus on the religious cosmology of the Ibo people of Asaba. It applies ethnographic qualitative research, then places the findings over the tenets of Catholicism with respect to their organizational structure; sacraments; rites; and steps to becoming sons of God. The results show that the ideologies of the Ibo and the Romans were deeply intertwined in every area of the study. The paper posits that the only way the religious ideologies of the Romans and the Ibos could have so closely mirrored each other, is if they were both in the same place at the same time. Thus, concludes that the Ibos [Eboe, Igbo] are the Ebionites. The paper offers hypotheses to explain the role of the ego in creating the core tenet of this unifying cosmology, and possibly how the convergence occurred. The paper could form the basis for renewed research in Hebraic-African studies; Black-American dispersion; Mary Magdalene; Jesus’ crown of thorns; the sequence of biblical gospel events; and even a template for future religion in this ego-driven civilization.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"386 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139242463","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Sampling in populations for whole genome sequencing: how to capture diversity while ensuring representativeness?","authors":"Ahmed Rebai","doi":"10.4314/ijma.v2i19.1","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.1","url":null,"abstract":"No Abstract","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49086747","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Globalization, which seems to have broken all socio-cultural, and economic barriers, and the growing rate of societal awareness has no doubt challenged many African cultural rites such as female genital mutilation. Despite the fact that Dipo, a Krobo cultural puberty rite, has been criticised by many people, especially on the basis of its treatment of young girls, the Krobo have managed to sustain it due to its centrality to their culture as the ceremony is instituted to promote personal hygiene, home management, and morality. This paper, therefore, examines 35 girls between the ages of 12 to 20 comprising 21 initiates and 14 non-initiates from Odumase-Krobo in the Eastern Region of Ghana. The participants were engaged in one-on-one and focused group discussions. Using both primary and secondary data, which is augmented with a qualitative research methodology, this paper examines the perception of girls passing through the Dipo puberty rite. The study reveals two main findings; the belief that Dipo is traditionally ungodly and true Christians must not participate in such activities and the belief that Dipo is a cultural puberty rite of passage that is binding upon the Krobo. It is established that the observance of the Dipo rite in this modern era has attracted a number of criticisms based on the way and manner the rite is conducted, especially from the Christians in Ghana, which causes serious psychological distress among Krobo girls.
{"title":"Krobo girls and Dipo puberty rites of passage in the eastern region of Ghana","authors":"E. Abbey, Nadir A. Nasidi","doi":"10.4314/ijma.v2i19.4","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.4","url":null,"abstract":"Globalization, which seems to have broken all socio-cultural, and economic barriers, and the growing rate of societal awareness has no doubt challenged many African cultural rites such as female genital mutilation. Despite the fact that Dipo, a Krobo cultural puberty rite, has been criticised by many people, especially on the basis of its treatment of young girls, the Krobo have managed to sustain it due to its centrality to their culture as the ceremony is instituted to promote personal hygiene, home management, and morality. This paper, therefore, examines 35 girls between the ages of 12 to 20 comprising 21 initiates and 14 non-initiates from Odumase-Krobo in the Eastern Region of Ghana. The participants were engaged in one-on-one and focused group discussions. Using both primary and secondary data, which is augmented with a qualitative research methodology, this paper examines the perception of girls passing through the Dipo puberty rite. The study reveals two main findings; the belief that Dipo is traditionally ungodly and true Christians must not participate in such activities and the belief that Dipo is a cultural puberty rite of passage that is binding upon the Krobo. It is established that the observance of the Dipo rite in this modern era has attracted a number of criticisms based on the way and manner the rite is conducted, especially from the Christians in Ghana, which causes serious psychological distress among Krobo girls. ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45382665","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The family as a social institution has undergone changes occasioned by modernity; these changes have positive and negative implications. The family inculcates virtues, values, morals, ethics, and beliefs that define and shape the behaviours of members of society. Modernity is the vehicle that drives progress and development, yet it has brought changes that have altered family values and consequently hampered effective parenting in Nigeria. This paper focuses on the declining value system and its effect on parenting and society, as well as the overall outcome of the rising incidence of crime and insecurity in Nigeria. Primary and secondary data were sourced through indepth interviews, focused group discussions, journal articles, and books. Qualitative analysis was done and presented as narratives. Findings revealed that changing value systems impact family time and relationships. Industrialization and improvements in information and communication technology resulting from modernization have impacts on parenting. The effects have spilled over to the larger society and informed the moral decay and insecurity that have bedevilled Nigeria. The paper recommends the redefinition and reactivation of the value system through the family to restore eroding family values in Nigeria.
{"title":"Modernity and changing family values in Nigeria: implications for effective parenting","authors":"L. Chineyemba","doi":"10.4314/ijma.v2i19.5","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.5","url":null,"abstract":"The family as a social institution has undergone changes occasioned by modernity; these changes have positive and negative implications. The family inculcates virtues, values, morals, ethics, and beliefs that define and shape the behaviours of members of society. Modernity is the vehicle that drives progress and development, yet it has brought changes that have altered family values and consequently hampered effective parenting in Nigeria. This paper focuses on the declining value system and its effect on parenting and society, as well as the overall outcome of the rising incidence of crime and insecurity in Nigeria. Primary and secondary data were sourced through indepth interviews, focused group discussions, journal articles, and books. Qualitative analysis was done and presented as narratives. Findings revealed that changing value systems impact family time and relationships. Industrialization and improvements in information and communication technology resulting from modernization have impacts on parenting. The effects have spilled over to the larger society and informed the moral decay and insecurity that have bedevilled Nigeria. The paper recommends the redefinition and reactivation of the value system through the family to restore eroding family values in Nigeria. ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43616437","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Hand of Irulegi is a Iberian bronze plate with a hand shape which is scripted with Iberian-Tartesian signs and has been found in an archaeological site (at Mt Irulegi) close to Pamplona, Navarre (Spain). It was probably fabricated at the 1st century BC to be hanged at the outside house door. Part os the Iberian signs have been officially transcripted and translated by official scholars by using Basque meaning of Iberian wording. It implies that Basque- Iberism returns to official scholars after about 70 years of dismissal. In this work, we have proposed a transcription and translation of the full four lines of the inscription by using phonetic-semantic similarities between Basque and Iberian wording and Iberian-Tartessian signary. Translation has come out to be in the Hospitium Iberian striking (to Romans) custum/tradition which consisted of a warm invitation and reception to foreigners to be hosted in the house. Also, it is now possible that Iberian-Tartessian rock scripts at Canary Islands may also be studied by official Iberian scholars and also the possible early origins of Iberian–Tartessian signary on the Lineal Megalith Scripts found in rocks in Mediterranean and Atlantic EuroAfrica. The main conclusion about “The Irulegi Hand” Iberian writing meaning is that it is within the frame of foreigners invitation to be hosted Iberian tradition or “Hospitium”. However, work on the exact meaning is not yet finished.
{"title":"The Hand of Irulegi Basque-Iberism return after seventy years of dismissal","authors":"A. Arnaiz-Villena, I. Juárez","doi":"10.4314/ijma.v2i19.8","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.8","url":null,"abstract":"The Hand of Irulegi is a Iberian bronze plate with a hand shape which is scripted with Iberian-Tartesian signs and has been found in an archaeological site (at Mt Irulegi) close to Pamplona, Navarre (Spain). It was probably fabricated at the 1st century BC to be hanged at the outside house door. Part os the Iberian signs have been officially transcripted and translated by official scholars by using Basque meaning of Iberian wording. It implies that Basque- Iberism returns to official scholars after about 70 years of dismissal. In this work, we have proposed a transcription and translation of the full four lines of the inscription by using phonetic-semantic similarities between Basque and Iberian wording and Iberian-Tartessian signary. Translation has come out to be in the Hospitium Iberian striking (to Romans) custum/tradition which consisted of a warm invitation and reception to foreigners to be hosted in the house. Also, it is now possible that Iberian-Tartessian rock scripts at Canary Islands may also be studied by official Iberian scholars and also the possible early origins of Iberian–Tartessian signary on the Lineal Megalith Scripts found in rocks in Mediterranean and Atlantic EuroAfrica. The main conclusion about “The Irulegi Hand” Iberian writing meaning is that it is within the frame of foreigners invitation to be hosted Iberian tradition or “Hospitium”. However, work on the exact meaning is not yet finished. ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47483427","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
African traditional economics has attracted the interest of colonial hegemonic scholars who wanted to fathom the rationale behind the peasant socioeconomic structure. In Nigeria, there is a corpus of ethnographers who have studied some of the societies that make up Nigeria. In this article, my deliberately restricted aim is to reassess Bohannan’s studies on Nigerian peasant economies as a contribution to anthropological knowledge. Paul Bohannan studied the Tiv economy. In the literature on colonial knowledge and traditional economics in British Nigeria, Paul Bohanna’s Tiv economy has generated a whole lot of theoretical mainstreaming in economic anthropology.
{"title":"Nigerian Traditional Economy in the Ethnography of Paul Bohannan","authors":"U. Ugwu","doi":"10.4314/ijma.v2i19.10","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.10","url":null,"abstract":"African traditional economics has attracted the interest of colonial hegemonic scholars who wanted to fathom the rationale behind the peasant socioeconomic structure. In Nigeria, there is a corpus of ethnographers who have studied some of the societies that make up Nigeria. In this article, my deliberately restricted aim is to reassess Bohannan’s studies on Nigerian peasant economies as a contribution to anthropological knowledge. Paul Bohannan studied the Tiv economy. In the literature on colonial knowledge and traditional economics in British Nigeria, Paul Bohanna’s Tiv economy has generated a whole lot of theoretical mainstreaming in economic anthropology.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44393100","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：