I bu Delaila ji aguba’ : revisiting the perception of sociopaths in an African community

The author is participating in the research project, ‘Religion, Theology and Education’, directed by Prof. Dr Jaco Beyers, Head of Department Religion Studies, Faculty of Theology and Religion, University of Pretoria.DATA AVAILBILITY STATEMENT: Data sharing is not applicable to this article as no new data were created or analysed in this study.Reports of increasing family violence abound in Nigeria. Although studies have implicated cultural constructs as the basis for this trend, this study specifically contemplated the nexus between the increased violence and Anti-Social Personality Disorder (ASPD). The purpose of this study was to connect these abusive and violent behaviours in their specific contexts as evidence of ASPD. The study was hinged on autoethnographic research which I systematically analysed as lived experiences with a sociopath. Data for the analyses was drawn from purposively sampled participants (n-70) of victims of family violent abuse. Thematic, interpretative analytical approach and the theories of sociopathy, particularly Hare, Psychopathy Checklist-revised (PCL-R) were used to analyse the data from my personal experiences, and the interviews. The results indicated that only five participants representing 7.14% of the purposively selected population, admitted knowing sociopaths as conscienceless murderers and serial killers. The majority of participants (90%) contemplated sociopaths in religious terms (as incarnated evil beings). Only 2.86% rightly expressed their understanding of sociopathy and related personality disorders in a muchinformed manner. Although the results of this study contrast with conventional propositions on ASPD, they revealed how religious belief and superstition among Nigerians frame the conversation on sociopathy and other variants of ASPD. Findings suggested that the growing superstitious beliefs on the causes, nature and remedy to ASPD particularly those associated with sociopathy provide the space for people living with these behavioural conditions (particularly violent sociopaths) to continue abusing unsuspecting individuals in the society.http://www.hts.org.zaNew Testament Studie

Environmental determinant of religious names : a study of Úgwú and naming among the Nsukka-Igbo people of Nigeria

This article makes a contribution towards understanding the correlation between Úgwú (hill or mountain) and personal names among the Igbo people of Nigeria. Sacralisation of the natural environment which include hills or mountains is a belief that cuts across religions. Among the Igbo, the perceived sacred value placed on such natural environment prompted a series of socio-cultural changes. Personal names are usually drawn from deified entities such as the earth, sun, rivers, and so on. Studies on Igbo personal names portrayed the environmental determinant for personal names in different Igbo-subcultures. However, the pattern of Nsukka-Igbo names, influenced specifically by Úgwú has hardly gotten any scholarly attention. This study, therefore, provided evidence that Úgwú is the single most environmental element that shaped the culture of naming among the Nsukka-Igbo people with its psycho-social and economic implications. Drawing from the theory of sacralisation, which stresses on placing religious values on objects, this article showed that the deified Úgwú environment influenced an unprecedented frequency and exclusive nature of Úgwú personal names in the study area. Documentary research, observation and interview methods were used to collect and analyse secondary, as well as primary data for this study. The article drew attention to the increasing influence of Úgwú on personal names in Nsukka-Igbo, and its effects which include the conservation of the environment occasioned by the deification of Úgwú. CONTRIBUTION: This article shows that the deification of natural environment of Úgwú influenced the increasing frequency of Úgwú personal names and its associated variants among the Nsukka-Igbo people of Nigeria.DATA AVAILABILITY: The authors declare that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.http://www.hts.org.zaNew Testament Studie

‘To your tents, O Nigeria’: An exegetical study of 1 Kings 12:1–16

Solomon’s exerting decrees led to Israel’s prosperity, yet they took away the freedom of the common folks. His son Rehoboam had just been anointed king over the whole of Israel, but this son, being less than his father, had to make compromises towards political demands from his subjects or the kingdom would divide. The common people of the north felt marginalised and encumbered, so they had to be listened to. Rehoboam’s first advisers told him to reassure the people of his magnanimity, but his contemporaries suggested he maintain his father’s zest even when he was not in any way as charismatic as his father. Revolt came and the united Kingdom of Israel collapsed. Nigeria’s leadership, toeing the same line of noninclusive governance, has provoked agitation leading to several calls for secession. Only a soft-pedalling and compromise on the Nigerian part can assuage the virulent and unyielding voices of discord and secession. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: By challenging the orthodox belief that a new Nigeria is possible without a radical approach to what divides, the study brought to the fore the possible situation that Nigeria could face as a result of insensitivity by the leaders and to contextually relate it to the mistakes of Rehoboam leading to the collapse of the united kingdom of Israel.http://www.ve.org.za/index.php/VEdm2022New Testament Studie

Blame-game politics : re-evaluating incongruent leprosy and COVID-19 policies in the Old Testament and Nigerian societies

History is rife with political actors framing policies to absolve themselves from blame. Such policies seem integral to governance. Studies have shown how the outbreak of diseases triggers policy changes from different governments, especially during the present day coronavirus disease 2019 (COVID-19) pandemic. The ‘Old Testament (OT) leprosy’, particularly as found in Leviticus 13 and 14, prompted incongruent policies that occasioned the victimisation and destruction of suspected lepers’ houses. Similarly, some who breached the COVID-19 lockdown protocols in Nigeria were tortured, victimised or killed. Investigations on these overbearing regulations are linked to ignorance and autocracy on the part of policy formulators and implementers. There has likely not yet been any study examining this phenomenon from the purview of blame-game politics resulting from poor leadership decisions. This work, therefore, reviewed the government’s policy response to leprosy in the OT and the Nigerian government’s response to COVID-19 lockdown regulations with the view to assess their suitability in their specific contexts. The texts of Leviticus 13 and 14 were examined through the analytical principles of hermeneutics. Documentary method of research was also used to interpret other secondary data to draw relations between the two governments’ shifting of responsibilities and victimisation of citizens, both in the OT and Nigerian societies. Intradisciplinary and or interdisciplinary implications: This research drew on the theories in philosophy, ethics, political science, psychology and sociology. The findings indicated that policy formulators and or implementers employed blame-game constructs as response to leprosy and COVID-19 both in OT and contemporary Nigerian society, respectively.http://www.ve.org.za/index.php/VEdm2022Old Testament Studie

Nigerian youth, politics and the demand for τολμηρήηγεσία : a study on I Timothy 4:11–12

One possible meaning of the Greek word τολμηρήηγεσία (bold leadership) among the ancient Greeks was bravery and astuteness in managing human and natural resources. In this study, it is used in the context of fearlessness and willingness of the Nigerian youth to take up governmental responsibilities in leadership positions, which is achievable either through demanding governmental appointments or contesting elections for political positions through a free and fair political election. With the use of exegesis and hermeneutics, this study on τολμηρήηγεσία refers to Paul’s instruction to Timothy regarding bold leadership in I Timothy 4:11–12. 1 Timothy 4:11–12 is contextually seen as a call on Nigerian youth to adopt as a prototype; young Timothy who the elderly Paul encouraged in his words, not to allow anyone, despise his youth. This is to the intent of challenging Nigerian youth to become more proactive in national politics and governance in order to help Nigeria register its presence in the competitive global technological and scientific arena. CONTRIBUTION : The study tries to understand the age influence on Timothy and how Paul tried to deal with it. This enabled the study to be of use in addressing the challenges that Nigerian youth go through in order to have their voices heard in Nigerian politics and to also call on the youth to grow above timidity towards bold leadership.http://www.hts.org.zaam2022New Testament Studie

<I>Sōteria</I> [salvation] in Christianity and <I>Ụbandu</I> [wholeness] in Igbo traditional religion: Towards a renewed understanding

This study affirmed the fact that there is the idea of salvation in all religions whether revealed or indigenous. This applies categorically to Christianity and Igbo traditional religion (ITR). The basis for this comparative study of sōteria [salvation] and ụbandu [wholeness] in both Christianity and ITR is to juxtapose the two religions’ intrinsic value and distinctive heritage for wider readership and shared knowledge. The aim of this study is to carry out a critical comparative study of the concepts of sōteria and ụbandu in both Christianity and ITR locating their nexus and point of departure. This study is therefore comparative in approach. The methodology applied to this effect is, firstly, the lexical analysis which involves a critical study of the uses of sōteria in the New Testament Greek Bible. Secondly, in the context of ITR, our discussions on ubandu and sōteria as form and expression of doctrine of salvation call for the application of a phenomenological lens; through this, we used oral interviews as source of primary data. This study discovered that both Christianity and ITR define soteria and ubandu from a physical standpoint to include God’s providence, protection and preservation. It is on eschatological experience of sōteria and ụbandu that both religions have points of nexus and divergences. It deciphers the fact that eschatological experience of sōteria in Christianity is highly dependent on the belief in Jesus and his mediatory role which can be either accepted or refused by humans. Eschatological experience of ubandu in ITR is ancestorhood which is highly dependent on the use of coercive force through the enforcement of omenala [Igbo moral codes] in ensuring its experience on the part of practitioners when they transit to the ancestral world