Tiv Society Research Articles

Making theatre in digital spaces: The imperative of Ijov Mbakuv on social media platforms

The evolution of digital technology has affected traditional theatre practice in Tiv society just like it has done in many other African societies. Contemporary developments in theatre have marked differences from the theatre of the past due to massive revolution being witnessed in theatre practice. This is based on the changing phases of human development orchestrated by the advancement in digital and information technology around the globe. Notwithstanding is the hybridization of cultures which has brought about far reaching changing norms and forms in traditional performances of all kinds. The introduction of social media and its various platforms to society has transported traditional theatre from the local mode into a digital media which closes the barrier of distance and increases its visibility to a larger audience. Despite some limitations, the prospects are extensive. This paper considers the Tiv Ijov Mbakuv performance from its conduct in the local mode and its transmission to digital platforms on social media. The finding is that, Tiv Ijov Mbakuv performance in the digital media is not a counter-theatre but a theatre that has taken advantage of technological advancement and yet, maintaining the elements of its origin and opening the culture of a people for wider access and appreciation by varied audiences. Therefore, the paper notes that, theatre is part of society, the ever-changing nature of society also demands for changes in theatre forms so as to meet up with the yearnings and privileges of a new society. Ijov Mbakuv performance in the digital media is a response to new social demands.

<i>Mailumo </i>(Self-Centeredness)

Societies across the world keep evolving and new values and ideals are imbibed. This makes the assertion that change is the only permanent thing undeniable. The above claim is also true of the contemporary Tiv society which has imbibed foreign values and ideals which are antithetical to values and ideals of the traditional Tiv society. A glaring value which has emerged in contemporary Tiv society is the mailumo (self-centeredness) socio-cultural philosophy which is being firmly entrenched as a Tiv value. The research is qualitative and adopts a multi-disciplinary approach for method. Thus, the historical, descriptive and analytic methods are employed. For data collection, the primary and secondary methods are adopted. In the primary method, oral interviews and observation procedures are used; whereas in the secondary method, information is obtained from books, journals and other published materials. The data that is collated is presented using the analytic method. The research has established that mailumo (self-centeredness) as an emerging socio-cultural and socio-political philosophy in Tiv society is diametrically opposed to the Tiv socio-cultural philosophies of ya na angbian and ayatutu (“weism”-group solidarity). The research further established that mailumo has brought about greed, hatred, disunity, self-centredness, the promotion of mediocrity and Pull-Down syndrome. These ideals have negatively affected Tiv society and retarded its development. The paper calls on the Tiv to return to the drawing board and re-entrenched the traditional Tiv socio-cultural philosophies of ya na angbian and ayatutu of being one’s brother’s keeper. These ideals would ensure social cohesion among the Tiv and bring about love, peace, stability and development of Tiv society.

The Impact of Reformed Theological Seminary, Mkar: The Unfinished Agenda on Public Theology

Theological education has been very critical to the qualitative growth of the church. This reality finds its expression in the establishment and development of the Reformed Theological Seminary Mkar. The Universal Reformed Christian Church which founded the Seminary has benefitted from the depths of the Reformed theological knowledge that it has impacted church leaders. This theological education has been largely responsible for the transformation of the Tiv society. However, as the society keeps growing with fresh challenges, it has become necessary that the Seminary reflects on its new intellectual role in shaping the cultural, social, spiritual and political contexts. It is on this note that the question of public theology has become expedient for the Seminary to consider its inclusion in its curriculum. This research argues the significance of public theology as the new insight that it seeks to break the boundaries of Christian theology from the private life of the believer to the all-encompassing issues in human society. This is premised on the view that God holds the both private and public spheres accountable to himself.

The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children

Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.

The Oral Thing and its Digital Double in Contemporary Tiv Society: The step Forward of Ashi Waves F.M Radio, Katsina-Ala, Nigeria.

Oral artistic expressions, in their various categories like myths, legends, riddles, proverbs, folktales etc however, seem to be disappearing in the wake of urban, cross-cultural hybridism, industrial modes of production, and the encroachments of scientific and technological scales of reference. The closely-knit oral society of the group is gradually fading away, as learning has become less restricted to the authority of memory to transmit from elders to the young ones. There temporary seems to be a ‘dead end’ to oral arts and cultures. The vibrancy of the oral artistic expressions, however, has emerged and morphed into new patterns in the new media thereby creating verdant fields and platforms for interrogating the African oral art and making meaning in the contemporary computer-mediated society. The oral thing has gained a digital double (specify what this means) in its multi-mediated orality in the electronic studios as they help shape arts and culture in Africa. This paper examines the synergy of oral artistic productions and the new media in Tiv society by exploring the implications in the ‘co-habitation’, and the vistas and potentialities of this digital double. The paper posits that the digital double, as facilitated by Ashi Waves F.M Radio, Benue State, Nigeria, points to the future of the oral artistic product and its cultural reconstruction, as postcolonial societies continue to embrace technological innovations creating their own stories.

Ator A Zan Adua (Christian Traditional Rulers) and Tiv Culture in the 21st Century

The chieftaincy and traditional rulership institution is dynamic and one of the most enduring legacies from traditional African societies. Until the coming of the colonialists, the traditional institution led by chiefs, emirs, obas, Ezes, etc performed legislative and judicial functions as well as political, religious, social and economic roles etc. The chieftaincy and traditional rulership institution among the Tiv was not organised in a systematic manner until the creation of the Tor Tiv stool in 1946. With several reformations, the chieftaincy institution has taken a definite stage in Tiv society. However, the problem of the study has to do with the fact that there has arisen in the Tiv chieftaincy scene; the ator a zan adua (Christian traditional rulers) who rather than protect and preserve Tiv cultural heritage are in the vanguard of the corrosion of a culture they had taken an oath to protect and preserve. If prompt action is not taken by the Tiv, their culture would soon disappear as these ator a zan adua have “churchmentised” and Christianised Tiv culture. As scholars of Tiv History, Religion and Culture, the researchers are alarmed at this cultural imperialism being perpetrated by Tiv traditional rulers. The study adopts the historical, descriptive and evaluative methods. In data collection, the primary and secondary methods have been adopted. In the primary source, oral interviews and the observation methods have been used; whereas in the secondary sources of data collection, documented sources from books, journal articles, newspapers and e-sources have been employed. The study established that by the orientation of ator a zan a dua as Christians, they are on the verge of completely supplanting Tiv culture with a foreign one. The study noted that culture gives an identity to a group of people and without it, they cannot be defined. In view of this challenge, the study made various suggestions as means of preserving and sustaining Tiv cultural heritage for generations yet unborn. One of these suggestions is that traditional rulers in Tiv be made to take their oath of office by Swem (the Tiv symbol of justice) so that when they renege on their oath, they would immediately bear the consequences (death by swollen stomach, limbs and severe headache). The study concluded that Tiv culture must not be sacrificed on the altar of Christianity by anybody not even the ator (traditional rulers).

‘I loved to be included’ (Proverbs 1:8–19): The Church and Tiv Christian Youth Development

This article examined the warning against evil companions in Proverbs 1:8–19 and the role of the church in addressing the involvement of Tiv youths in crime in Benue State and its implications for actions. Wicked people were zealous in seducing others into the paths of destruction. Would young people shun temporal and eternal ruin? This was the reason for Solomon’s instruction in Proverbs 1:8–19. He admonished his son with the caption ‘hear,’ which presented the son with a choice. However, Solomon implored the child to refuse to take any step in destructive paths of evildoers. The persuasive nature of the pericope was important in addressing the growing crime rate amongst Tiv youths in Benue State. Most youths in Tiv communities were being enticed into joining criminal gangs, secret cults and rituals in order to make quick wealth. Unfortunately, the number of youths in these immoral acts such as YahooYahoo amongst Tiv youths kept on increasing in the midst of the growing number of churches in most Tiv societies. Rhetoric analysis was used as the methodology. As part of recommendations, parents should instruct, discipline and stop their children from engaging in acts that lead to death. The youths should also avoid evil companions to avoid falling into trouble.Contribution: Youths are the leaders of tomorrow, which makes admonition to youths a necessity for the growth of the Tiv Society. Proverbs 1:8–19 provides roadmaps that Tiv leaders and the church could adopt in preserving morality among Tiv youths.

‘I loved to be included’ (Proverbs 1:8–19): The Church and Tiv Christian Youth Development

This article examined the warning against evil companions in Proverbs 1:8–19 and the role of the church in addressing the involvement of Tiv youths in crime in Benue State and its implications for actions. Wicked people were zealous in seducing others into the paths of destruction. Would young people shun temporal and eternal ruin? This was the reason for Solomon’s instruction in Proverbs 1:8–19. He admonished his son with the caption ‘hear,’ which presented the son with a choice. However, Solomon implored the child to refuse to take any step in destructive paths of evildoers. The persuasive nature of the pericope was important in addressing the growing crime rate amongst Tiv youths in Benue State. Most youths in Tiv communities were being enticed into joining criminal gangs, secret cults and rituals in order to make quick wealth. Unfortunately, the number of youths in these immoral acts such as YahooYahoo amongst Tiv youths kept on increasing in the midst of the growing number of churches in most Tiv societies. Rhetoric analysis was used as the methodology. As part of recommendations, parents should instruct, discipline and stop their children from engaging in acts that lead to death. The youths should also avoid evil companions to avoid falling into trouble. Contribution: Youths are the leaders of tomorrow, which makes admonition to youths a necessity for the growth of the Tiv Society. Proverbs 1:8–19 provides roadmaps that Tiv leaders and the church could adopt in preserving morality among Tiv youths.

Ura Yilan: The art and science of rain making among the Tiv of central Nigeria

Rain is a natural phenomenon in which showers by means of natural causation down- pours water from the sky for the purpose of moisturing the earth, man, plants and animals for their sustenance. Without water, survival for man, plants and animals on earth will be a mirage. The fact that the Tiv are farmers who produce variety of crops implies that the Tivs necessarily need rain for their survival and for the crops and animals they rear. Thus, when the Tivs experience a dearth in rain, they employ the services of the yilan ura (rain maker) of the community for the purposes of ura yilan (rain making). The art and science of rain making among the Tiv is meant to avert catastrophe in the community for man, plants and animals. In making rain, the Tiv do not usurp or short change Aondo - the Supreme Being; but they do so conscious of the fact that Aondo has given them the arcane knowledge to tap into and control the natural resources of their environment for their benefit. Thus, the study is motivated by the factors responsible for ura yilan and the techniques employed by the Tiv to bring about rain and the derivable benefits there from. The study employed both the primary and secondary methods to collect data. Oral interviews were held with rain makers in selected parts of Tivland. In the secondary method, information was collected from books, journals, encyclopaedias, newspapers and magazines, etc. The study established that the Tiv, like other ethnic nationalities across the globe, make rain when circumstances demand. The Tiv therefore, make rain for different purposes including for productive, destructive/obstructive purposes as well as the detection of evil in the community. Ura yilan (rain making) among the Tiv was important in the sense that it procured bountiful harvest, regulated evil and cleansed Tiv society of defilement as well as bringing peace and happiness in the society. Expectedly, several taboos followed the making of rain among the Tiv; for instance, the genuine or yilan ura was prohibited from touching a corpse, never interacted with women observing their menstrual cycle and neither was he in the habit of collecting ingyato (consent fee) to cause the death of members of his community. In conclusion the study notes that although the art of rain making has drastically receded with the advent of western education and Christianity; where it becomes necessary for the Tiv to make rain, it should be for productive but not destructive ventures.

Deep digital poetry: Interrogating Tiv oral poetry within postmodernity

Poetry is one of the most vibrant artistic forms for socio-economic and political reconstruction of society among the Tiv of North Central Nigeria. The poets fix themselves in the forefront of arousing and propagating cultural consciousness, exposing vices, extolling virtues and personalities with such attributes, mobilizing people for unity and development, ensuring progressive change, maintaining social order and cohesion, unmasking socio-economic contradictions of class and polity, expressing the unheard voices of the voiceless in society and charting out a direction for the future of society. By reflecting the jeers, fears, aspirations, visions and general character of the society, they occupy a popular place and position in the social structure of Tiv society and their poetry is reinvigorated, in the usual popular way, in the new sensibilities of the digital technology being they dynamic in thematic exploration, traditional or modern. This article presents an exploratory overview of Tiv poetry in its changing digital forms of "secondary orality" which not only preserve the material but transform its productive, aesthetic and performance bounds to unending digital spaces creating in the wake a new character, a special effect, a new transmitting and storage pattern and the commodification of an individual's creations. The paper finally locates digi-orature, this new way of interrogating oral poets and their creations, within the ambience of postmodernity capable of attracting audiences outside the Tiv linguistic and geographical space.

Migrant Groups and Inter-Group Relations in Tiv Society of Central Nigeria: Pre to Post Colonial Era

Societies and groups in Africa were mutually inter-dependent and coexisted as a whole in the pre-colonial era. This is contrary to Eurocentric views which regarded African societies as “tribes” which were isolated and antagonistic to each other in their co-existence. This paper shows that societies in Africa had series of network of relationship that bonded them to together. This existing pre-colonial network became the foundation upon which European imperialism by the 20th century wielded these Africans together into a common nationhood. This paper adopts the methodology of using oral traditions as well as archival sources in looking at the experience of the Tiv people and her neighbours, Jukun, Hausa and Alago of central Nigeria in their intergroup relationship from the colonial period to the post-colonial era.

Tiv Traditional Religion and Its Contribution to the Trado-Educational and Technological Development of the Tiv Society

The European Missionaries failed to understand the important virtues of the Tiv traditional religion and technology and condemned the Tiv religion. The use of Western technology and tools destroyed the technical proficiency of the Tiv people, moral teachings and disciplines coming from the blacksmithing workshop was no longer there and this has accounted for moral decadence and retardation or thwarting in technical skill learning of the people. The study therefore, looks at Tiv traditional religion and its contribution to the trado-educational and technological development of the Tiv society. The study sampled 384 Traditional Priests, Traditional Engineers or Blacksmiths and the general Tiv people. Mean and standard deviation statistics were used to answer research questions while Chi-Square was used for testing the hypotheses formulated at 0.05 level of significance. It was discovered that the Tiv traditional religion has contributed to the technological development of the Tiv society. The study recommended that stakeholders such as Ator a Tiv (Tiv Council of Chiefs or Tiv Traditional Council), Mdzough u Tiv (Tiv Mutual Union), Governments, Nongovernmental Organizations, Private Individuals and Potential Practitioners of Tiv Indigenous Religion should encourage the practice of Tiv Traditional Religion among the Tiv people. Hence Tiv Traditional (Indigenous) Religion is intertwined with Tiv Trado-educational and technological practices of the Tiv in which blacksmithing constitutes a cardinal aspect of it, the Tiv Religion should be encouraged as it is as good as encouraging the technology.

The Effect of Indyer as a Means of Communication Among the Tiv People of Vandeikya Local Government Area of Benue State, Nigeria

Communication used to form a crucial part of the constituents of social administration of the Tiv society. The Tiv communication as a means of passing information or knowledge from one person or a group of persons to another through the Tiv language, music, dance, symbols and signs was predicated chiefly upon the Tiv indigenous Religious canon. Communication was and is still one of the important aspects of the Tiv social setting among the Kunav Mega Clan of the Tiv people who used different ways to pass information from one entity to another among the populace. Consequently, due to the importance of communication to the people, technological innovations were drastically improved to invent better means or devices of communication and Indyer was invented from the earlier Gbagede and Ilyu. The Indyer was paramount among different means of communication among the Tiv people of Vandeikya and as such any message coming from the beating of Indyer (Indyer í Tan or Kuhan) was considered with grave seriousness. The study looks at the effect of Indyer as a means of communication among the Tiv people of Vandeikya local government area of Benue state, Nigeria. A sample of 363 Tiv people of Vandeikya was drawn using random sampling technique. Apparently, mean and standard deviation were used in answering the research questions while Chi-Square was used in testing the hypotheses at 0.05 level of significance. The study discovered that Indyer has significant effect as a mean of communication among the Tiv people of Vandeikya Local Government Area of Benue State, Nigeria however, there are potential challenges affecting it. It was recommended that the Federal Government of Nigeria should discard the International Intellectual Property Laws such as The Paris Convention and the Agreement on Trade-Related Aspects of Intellectual Property (TRIPs) and develop its IP laws to be in conformity with indigenous practices and what is obtainable in the Nigerian folds and Christian converts and leaders should accept Indyer as a technological device not a fetish component.

Aspects of TIV Oral Poetry

Tiv oral poetry is a very lively and dynamic art form; and like its counterpart among the Hausa, Yoruba, and other traditional African societies it could be spoken, chanted, or sung.' Other media for the rendition of Tiv oral poetry include flutes, drums, horns, trumpets, xylophones, lyre, slit-log drums, the zither, and others. In spite of modernization and social change in Nigeria, Tiv oral poetry still plays a very significant role in the society. Unfortunately, this variety of Nigerian oral literature is seldom discussed in the literature. What follows then is an attempt to discuss the forms and themes of Tiv oral poetry as seen in protest and political songs, songs of rivalry and social commentary, nuptial and children's songs. According to Charles Keil (1979), one of the earliest to study the genre, Tiv oral poetry is composed mainly for praising, or begging, or settling personal scores; and that the poet advances his career by attacking in a series of songs someone who he feels has done him wrong (p. 15). Thus one of his conclusions is that the Tiv songs are generated by a variety of frictions and conflicts. This seems to be somewhat misleading, for the songs do not exhaust the themes (although songs of protest are widespread) of the poetry which embraces many complexities and facets of life. It consists of songs of war and hunting, praise and political songs, songs of social commentary, abuse and rivalry. Others are elegiac, nuptial, love, religious, and occupational songs. However the most popular themes in Tiv poetry at any particular point in history tends to depend on the prevailing circumstances in Tiv society and Nigeria as a whole. This explains why the poets who are most renowned and popular

Sisters, wives, wards and daughters: a transformational analysis of the political organization of the Tiv and their neighbours. Part II: The transformations

Opening ParagraphIn the first part of this article I set myself two objectives, each of which took its cue from a generalization made about the political and social organization of the Tiv by their principal ethnographers, Laura and Paul Bohannan. I proposed to challenge the related views (1) that the political organization of the Tiv could adequately be described as a segmentary lineage organization and (2) that their organization was atypical of the area of middle-belt West Africa in which the Tiv live. Confining my attention to Tiv ethnogaphy, I argued in Part I that a persuasive case could be made for a more complex account of Tiv political processes which recognized the salience not only of descent but also of marriage, kinship and local competition for the achievement of personal prestige through manipulation of marriage strategies, mastery of the major akombo or cults and claims to the possession of legitimate tsav or supernatural power. Tiv society still retains remarkable features on this view of its political processes, but they are not those of complete atypicality. Instead, it becomes apparent that, while sharing many of its core institutions with neighbouring societies, Tiv culture combines them in a unique manner. The uniqueness of the combination becomes visible through the effects of Tiv social organization, the more important of which I would itemise as:1. The persistence of Tiv culture and identity in a region of generally fragmented populations.2. The capacity for expansion of Tiv society.3. The capacity of Tiv society to absorb so many circumstances conducive to the development of hierarchy yet to remain, by and large, acephelous.

Sisters, wives, wards and daughters: a transformational analysis of the political organization of the Tiv and their neighbours.Part I: the Tiv

IntroductionThe re-analysis of classical ethnography has become an anthropological industry Since segmentary lineage models enshrined so many of the assumptions integral to what we have learned to call the structural-functional paradigm, they have been subjected to trial by this form of interrogation particularly often. Africanists will be aware that the statuses of Evans-Pritchard's model of Nuer social organization and of Fortes's of Tallensi remain controversial within anthropological circles long after their publication. Another of the classical analyses of a segmentary lineage organization, that made by Laura and Paul Bohannan of the Tiv, seems to have escaped the same degree of controversy. The reason is not without interest: the Bohannans' analyses have been ensured relative immunity from criticism by the general acceptance that their model of Tiv social organization so evidently corresponds to some of the ways in which indigenous Tiv social theorizing represents Tiv society. In other words, and quite explicitly, the Bohannans' analytic model is also a Tiv folk model.

Segmentation among the Tiv: a reappraisal

Theoretical assumptions greatly influence our perception of reality. The representation of the Tiv as a “segmentary lineage system” can be questioned from this perspective. With a different conceptual framework I argue that the Tiv did not have any lineages and, a fortiori, any segmentary lineages. One can picture Tiv society as a social formation poised between a chiefly polity and a polity organized around lineages. One ought further to dismantle the very category of “segmentary lineages” because it is predicated on a definition of descent groups that leads to contradiction and to the inclusion, within the same category, of vastly divergent polities. [politics, segmentary societies, kinship, epistemology]

Enthnography and Administration: a Study of Anglo-Tiv ‘Working Misunderstanding’

Colonial rule embodied as a concomitant aspect ideological justifications based on racial and cultural differences, acceptance of which by the governed led to the development of a symbiotic relationship between the cultures of paternalism and subservience, a symbiosis often involving numerous ‘working misunderstandings’ arising from the application of conceptual models which had proven meaningful under quite different circumstances. This article examines the conceptual models which influenced European perceptions of Tiv society, the consequent ‘working misunderstandings’ which underlay the symbiotic relationship between government and a society subject to its jurisdiction but which had its own particular traditions, and the changes which appear to have occurred in Tiv value systems, institutions, and traditions in response to new situations. It is hoped that it will be of general interest to social and political historians, as well as those concerned with methodological problems relating to the use of ethnographic data.

Currency, Credit and Capitalism on the Cross River in the pre-colonial era

Mary Douglas has distinguished two kinds of primitive currencies, general purpose currencies, and primitive rationing systems. She describes Bohannan's analysis of the Tiv copper rod currency as the best example of a primitive rationing system. According to Bohannan, there were three levels of exchange in the Tiv economic system: everyday consumer goods in the lowest level, rods and prestige goods in the middle level, and wives and women in the highest level. Because rods were not divisible they were too valuable to be used for lower order transactions, and so ordinary people could not accumulate rods to purchase prestige goods. Nor could rods be accumulated to buy wives, the most desired and status-conferring possession in the system. Thus the rod currency reinforced the status divisions in Tiv society, and to Douglas appeared to be coupons in a system which rationed status.However, despite Bohannan's analysis, there is ample evidence to show that elsewhere in the Cross River rod currency area, rods were divisible into wires which were used as a medium of exchange for everyday consumer goods, and were clearly a general purpose currency. By accumulating wires, which could be exchanged for rods, prestige goods and offices could be bought.Because it was a general purpose currency, the rod facilitated credit, and the accumulation of capital in the capitalistic commercial system. Yet capitalistic means of production in crafts or agriculture were not adopted until the late 1870s, with the attempt to develop cocoa as a cash crop, which failed due to the unsuitability of the area. Instead surplus capital was converted into slaves, because they were wealth in themselves, and enhanced their masters' security and status.

A Tiv Political and Religious Idea

Previous articleNext article No AccessA Tiv Political and Religious IdeaPaul BohannanPaul Bohannan Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 11, Number 2Summer, 1955 Article DOIhttps://doi.org/10.1086/soutjanth.11.2.3628967 Views: 4Total views on this site Citations: 3Citations are reported from Crossref Journal History This article was published in the Southwestern Journal of Anthropology (1945-1972), which is continued by the Journal of Anthropological Research (1973-present). PDF download Crossref reports the following articles citing this article:Richard Fardon ‘DO YOU HEAR ME? IT IS ME, AKIGA’: AKIGA'S STORY AND AKIGA SAI'S HISTORY, Africa 85, no.0404 (Nov 2015): 572–598.https://doi.org/10.1017/S0001972015000595Paul Bohannan Publications, PoLAR: Political <html_ent glyph="@lt;" ascii="<"/>html_ent glyph="@amp;" ascii="<html_ent glyph="@amp;" ascii="&"/>"/<html_ent glyph="@gt;" ascii=">"/> Legal Anthropology Review 16, no.33 (Nov 1993): 69–76.https://doi.org/10.1525/pol.1993.16.3.69Herbert O. Emezi A Select Periodical Bibliography on African Traditional Religion with Special Emphasis on Nigeria, 1900–1970, A Current Bibliography on African Affairs 12, no.33 (Mar 1980): 329–339.https://doi.org/10.1177/001132558001200304