Leadership in most Igbo communities during the pre-colonial era was based on consultative assembly of the council of elders following after the then culture of the Igbos which does not recognize "kingship". The dominance of cultural precepts sustained the longevity of Igbo cultural heritage at that time. At present, these heritages are exposed to extinction with the importation of colonial vestiges into Igbo culture. Consequently, Igbo cultural identity is gradually disappearing. To redress this, it is imperative to study one of the management techniques "leadership style" under which these heritages flourished in the past. Therefore, this study focuses on leadership style most appropriate for the successful management of Igbo cultural heritage. The data used for the research were elicited from oral interview and other written literatures related to the subject matter.
Travel for religious-related purposes – faith-based tourism is gradually becoming a renowned form of tourism globally. Experiencing this type of tourism has turned sacred spaces into tourist destination where visitors participate in different faith-based tourism products or activities. These are pilgrimages and dynamic ritual performances wherein the powers of spiritual entities are invoked and utilized by man. The efficacy of such activities in attracting huge tourist traffic is highly beneficial to sacred spaces economy. Despite, this positive impact, the consumption of faith-based tourism products are beset with challenges which militates its growth. To address the issue, this paper employed ethnographic research to investigate the challenging factors of faith-based tourism products of three sacred spaces (Redemption Camp, Osun Osogbo Sacred grove and NASFAT camp) in southwestern Nigeria. There are numerous sacred spaces in the region of study, however; the selected spaces represent the three major religions (Christianity, Islam and African traditional religion) of the country. The study aims to address the challenges militating against the utilization of the uniqueness of faith-based tourism products in promoting sacred spaces as tourism destinations. The findings revealed that the major challenge that is posed is overcrowding but with improved infrastructure and sound instructions this can be adequately managed.
This study examined the effect of child sexual abuse on children in Yenagoa Local Government Area, Bayelsa State. Relevant literatures that deal on child sexual abuse were reviewed. Three research questions guided the study. Survey and semi-structured interview were the research design employed. Sample size for the study was 200 sexually abused children drawn from the ages between 0-17 years from Yenagoa Local Government Area of Bayelsa State. Yenagoa Local Government Area of Bayelsa was selected as the site of the research as a result of the recent high prevalence of girl-child sexual abuse in the selected location. Research findings showed that 92 (46.0%) of the respondents agreed that bad parenting played a major factor responsible for child sexual abuse in Yenagoa Local Government Area, Bayelsa State, that 94 (47.0%) believed vaginal bleeding to be one of the consequences. The study also revealed that 104 (52.0%) of the respondents agreed that sexual abuse can be prevented through developing and sustaining prevention programs. The study concludes that child sexual abuse is the inhibition of a child"s physical, psychological, moral or social development due to negligence on the part of the parents, caregivers or other adults to provide the essentials. The study recommends that all stakeholders including the church, communities, government and caregivers must be involved in the process of arresting this menace.
Tangible and intangible elements of culture are the primary sustenance of heritage tourism. They include traditional dance, folklore, songs, arts and craft, indigenous technologies, festivals, rituals, and rites. All these are cultural products designed to embody different activities. They constitute some of the major attractions of present‐day cultural museums. Although these objects are imbued with functional roles through which they interact with society, yet within the confines of cultural museums, they are seemingly lifeless; needing the curator to narrate their relevance. Their functional role in the community seems lost as no opportunity is given or created to display their cultural relevance to amuse curious museum visitors. This raises some questions, is the museum a mausoleum of cultural products? How can mere narration of lifeless objects satisfy visitors' curiosity and taste for a new experience? To answer these salient questions, this paper employed desktop research design using two case studies, the Osun Osogbo sacred grove in Osun state and the palace of the Oba of Benin Nigeria, to explore the significance of cultural museums in promoting heritage tourism through the functional role of its collections. The study found that living heritage negates their original community role upon entry into the modern museum. The paper concludes that the significance of cultural museum collections can be revived by decolonizing the Eurocentric paradigm and indigenizing curatorial practices of western‐modeled museums in Nigeria.
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