Born to Die: The Ogbanje Phenomenon and its Implication on Childhood Mortality in Southern Nigeria

Asakitikpi, Alex E.

doi:10.1080/09720073.2008.11891030

Cited by 16 publications

(8 citation statements)

References 1 publication

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“…Meanwhile, the traditional practice of leaving children in the care of other children may also have endangered child health (Basden 1938;Green 1964). Igbo sociocultural values, such as a belief in "ogbanje" (children who come and go), may also contribute to child mortality by affecting the response to illness and demand for medical treatment (Asakitikpi 2008;Izugbara 2000;Nzewi 2001). Indeed, in our historical sample, the practice of twin infanticide is especially relevant (Achebe 1958;Thomas 1913;Uchendu 1965).…”

Section: Igbo Polygamymentioning

confidence: 99%

Polygamy and child mortality: Historical and modern evidence from Nigeria’s Igbo

Arthi

Fenske

2016

Rev Econ Household

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We use historical and modern data on the Igbo ethnic group in Nigeria to assess the relationship between polygamy and child mortality. We examine several possible channels for this correlation, and test its sensitivity to observable characteristics of individuals, households, and regions in order to infer the scope for selection on unobservables to drive the polygamy-child mortality correlation. We find a statistically significant positive relationship between polygamy and child mortality in the modern period, and a statistically insignificant positive relationship in the historical data. Although there is a limited role for polygamist-specific intrahousehold dynamics and behavioral practices in shaping the mortality of children in such households, the sensitivity of the polygamy-child mortality correlation is consistent with an important role for selection into polygamy, particularly on unobservable characteristics.

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Section: Igbo Polygamymentioning

confidence: 99%

Polygamy and child mortality: Historical and modern evidence from Nigeria’s Igbo

Arthi

Fenske

2016

Rev Econ Household

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“…However, this observation is at variance with the views of [6] who argued that women are similar when it comes to issues of cultural and superstitious beliefs, regardless of their age and the type of work they do. Reference [26] noted that cultural beliefs are the commonly held norms and moral standards of a society and these beliefs are usually rooted in the culture's symbolic inheritance. As such, it is possible that this age effect is due to the level of exposure of the young working mothers with information on cultural beliefs; older mothers tend to subscribe to the cultural beliefs of infant mortality related to cultural rituals but not to cultural spirits.…”

Section: Discussionmentioning

confidence: 99%

“…Interestingly, these social groups vary by their distinct cultural traits, including their cultural beliefs and behaviors. Most of these cultural beliefs have existed long before the colonial days and advent of orthodox medicine and include the belief that angry gods and evil spirits are the major causes of illness and, as such, the presence of an illness may be seen as a warning sign of an imbalance between the natural and the spiritual world [26]. Among ethnic groups in Nigeria, there is the belief that no matter how hardworking individuals are, there are forces that can block their progress [27].…”

Section: Cultural Beliefs About Infant Mortality In Nigeriamentioning

confidence: 99%

Cultural Beliefs and Infant Mortality in Nigeria

Bolu-Steve

Adegoke

Kim-Ju

2020

Education Research International

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Rationale. Nearly half of all deaths prior to the age of five years globally occur in five nations: China, Democratic Republic of the Congo, India, Nigeria, and Pakistan, with almost a third of these deaths in India and Nigeria (Lawson et al., 2014). Methods. This study investigated the cultural beliefs about infant mortality among working mothers in Nigeria. A multistage sampling technique was used to sample (N = 2400) working mothers on their cultural beliefs in relation to infant mortality. The present study uses an indigenous questionnaire, “Cultural Beliefs of Infant Mortality Questionnaire (CBIMQ).” A series of hierarchical regressions and analysis of covariance (ANCOVA) were employed to test the hypotheses that cultural beliefs about infant mortality would vary by geography, ethnicity, age, income, education, and marital status. Results. Findings revealed that age, education, and mothers’ monthly income significantly predicted working mothers’ cultural beliefs of infant mortality. Furthermore, results showed differences in marital status, urban vs. rural locality, ethnicity, and religious affiliation on working mothers’ cultural beliefs of infant mortality. Conclusion. We discuss the implications to address health issues and provide recommendations for targeted programs such as seminars and workshops to be organized by counselors on the scientific causes of infant mortality.

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Section: Introductionmentioning

confidence: 99%

“…1,2 Health-seeking behaviours have been described as the sequence of remedial actions taken by an individual as a means to rectify perceived ill health; it is however significantly affected by the beliefs and attitudes of people (according to the Health Belief model). 3,4 The treatment action-plan thus developed is usually consequent on the initiation of symptom definition. 5 The attainment of good health has however been a theoretical expectation at the moment in many parts of the world, Port Harcourt in Nigeria not being an exception; a comparison of the mortality statistics for Nigeria and other African countries as well as the African regional average over time shows this.…”

Section: Introductionmentioning

confidence: 99%

Health-seeking behaviour of Port Harcourt city residents: a comparison between the upper and lower socio-economic classes

Jaja

2013

J Public Health Africa

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This study aimed at establishing the determinants and distribution of the health-seeking behaviours of Port Harcourt residents, and comparing them between the upper and lower socio-economic classes. A descriptive cross-sectional study using 204 respondents was carried out. The socio-economic classification used occupation and average monthly income. Multi-staged sampling technique was used; stage one being by stratified sampling using socio-economic classes for stratification; stage two involved clustered sampling; following which five-sectioned structured questionnaires were administered. Differences (P<0.05) in Health facility used existed: the upper class used mostly Government and Private Hospitals; the lower class additionally used health centres and un-orthodox health facilities. Reasons for using a health facility was similar (P>0.05) as both classes mostly go for treatment or medical check-ups. Health facility preference was mostly for good treatment outcome and accessibility; cost also, for the lower class. Commonly and last used health-care giver differed (P<0.05); upper class mostly saw a doctor, the lower saw the doctor, pharmacist and nurse. Competence; the major reason for health-care giver selection by the upper class differed (P<0.05) from the lower that had previous good treatment outcome and illness severity. The upper socioeconomic classed have better health-seeking behaviours because they use more competent Health facilities and health-care givers.

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Born to Die: The Ogbanje Phenomenon and its Implication on Childhood Mortality in Southern Nigeria

Cited by 16 publications

References 1 publication

Polygamy and child mortality: Historical and modern evidence from Nigeria’s Igbo

Polygamy and child mortality: Historical and modern evidence from Nigeria’s Igbo

Cultural Beliefs and Infant Mortality in Nigeria

Health-seeking behaviour of Port Harcourt city residents: a comparison between the upper and lower socio-economic classes

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