Nigerian literatures contain history in the oral tradition and folklore like satire, proverbs, chants, symbolism etc. in the pre-literate period, Nigeria enjoyed high level of verbal art civilization which traditional...Nigerian literatures contain history in the oral tradition and folklore like satire, proverbs, chants, symbolism etc. in the pre-literate period, Nigeria enjoyed high level of verbal art civilization which traditional rulers and the generality of the populace patronized. The oral tradition served as medium of preservation of culture and history of the ancient past and experiences. Though, most Nigerians can still remember their family history, folklore, tradition and genealogy, only few oral artists and youths of nowadays possess the skill and ability needed to chant the lengthy oral literature. It is in the light of the above that this study examined the effect of oral tradition, folklore, and history on the development of education in Nigeria, 1977 till date. The study adopted historical research method using primary and secondary sources of information to analyze data. Primary sources include, like archive materials, oral interviews and secondary sources include, like textbooks, speeches, journals, and internet materials and images. The outlines of the paper are： the definition of concepts, historical background of Nigerian oral tradition, and folklore in the educational system, the place of oral tradition, folklore and history in the education policy in Nigeria since 1977, the effect of oral tradition, folklore and history on the development of education in Nigeria since 1977, the prospects of oral traditions, folklore and history on the development of education in Nigeria, conclusion and a few recommendations for future improvement. The findings of the study revealed that oral traditions, folklore and history were the bed-rock for the development of education and society in the pre-colonial period, but these were dropped gradually with the advent of the colonial masters and gradually deteriorate both in the educational curriculum and general conduct of the society and these have adverse effect on the nation＇s economy. It is recommended that the beauty of Nigerian history, oral and written traditions, culture, folklore like proverbs, chants, satire and symbolism, be brought back into the school system, politics and every sector of the Nigerian economy for proper advancement to take place in the education sector and for overall national development.展开更多
This article focuses on the factors that influence the dynamics of the sociological imagination. The author argues for the codependence of sociological theorizing, thinking, and imagination that are analyzed through t...This article focuses on the factors that influence the dynamics of the sociological imagination. The author argues for the codependence of sociological theorizing, thinking, and imagination that are analyzed through the prism of the increasing complexity of social and cultural dynamics of the society, the accelerated complex development of human communities within the ＂arrow of time＂. He critically discusses the types of sociological imagination worked out by C. Wright Mills, P. Sztompka, S. Fuller, and U. Beck, and proposes his own model of sociological imagination in the form of a non-linear humanistic one that is based on the synthesis of social, hard and humane science. It deals with the acceleration of socio-cultural dynamics and glocal complexity, the integrity of the interdependent humanity, and synergetically takes into consideration paradoxical synthesis, breaks, risks, and dispersions of socium, its obiective, subjectively constructed, and virtual realities, searching for new forms of humanism, based on men＇s existential needs. It presupposes humane praxis--nowadays the world needs the passing over from technological to humane modernization that can be achieved due to a humanistic turn in sociology, its orientation on a non-linear humanistic sociological imagination.展开更多
The article deals with investigating and comparing key modern and postmodern interpretations of St. Francis of Assisi from a philosophical-anthropological perspective. We determine these interpretations to be as foll...The article deals with investigating and comparing key modern and postmodern interpretations of St. Francis of Assisi from a philosophical-anthropological perspective. We determine these interpretations to be as follows： a man of wonder and lover of wisdom, in other words, a true philosopher; hero of all times; defender of the poverty and poor; “champion of liberty”; peace-maker and pacifist; God＇s troubadour; patron of nature and animals. All of these manifestations of St. Francis＇ personality have been enriched by his Christocentrism and joyful vision. Moreover, this can be traced in primary sources and also echoes in the late modern period. Postmodernity not only incorporated similar motives into the cultural space with new focus and accent, but it also put forward some new visions. St. Francis was postulated as God＇s Fool, not so much in the medieval as in the postmodern sense of foolishness and madness as a way of interaction with the absurd and puzzle-like world in which we live. It also reconciles traditional opposition between joy and laughter as inner feelings and outward emotions within the frame of the postmodern Divine Comedy.展开更多
文摘Nigerian literatures contain history in the oral tradition and folklore like satire, proverbs, chants, symbolism etc. in the pre-literate period, Nigeria enjoyed high level of verbal art civilization which traditional rulers and the generality of the populace patronized. The oral tradition served as medium of preservation of culture and history of the ancient past and experiences. Though, most Nigerians can still remember their family history, folklore, tradition and genealogy, only few oral artists and youths of nowadays possess the skill and ability needed to chant the lengthy oral literature. It is in the light of the above that this study examined the effect of oral tradition, folklore, and history on the development of education in Nigeria, 1977 till date. The study adopted historical research method using primary and secondary sources of information to analyze data. Primary sources include, like archive materials, oral interviews and secondary sources include, like textbooks, speeches, journals, and internet materials and images. The outlines of the paper are： the definition of concepts, historical background of Nigerian oral tradition, and folklore in the educational system, the place of oral tradition, folklore and history in the education policy in Nigeria since 1977, the effect of oral tradition, folklore and history on the development of education in Nigeria since 1977, the prospects of oral traditions, folklore and history on the development of education in Nigeria, conclusion and a few recommendations for future improvement. The findings of the study revealed that oral traditions, folklore and history were the bed-rock for the development of education and society in the pre-colonial period, but these were dropped gradually with the advent of the colonial masters and gradually deteriorate both in the educational curriculum and general conduct of the society and these have adverse effect on the nation＇s economy. It is recommended that the beauty of Nigerian history, oral and written traditions, culture, folklore like proverbs, chants, satire and symbolism, be brought back into the school system, politics and every sector of the Nigerian economy for proper advancement to take place in the education sector and for overall national development.
文摘This article focuses on the factors that influence the dynamics of the sociological imagination. The author argues for the codependence of sociological theorizing, thinking, and imagination that are analyzed through the prism of the increasing complexity of social and cultural dynamics of the society, the accelerated complex development of human communities within the ＂arrow of time＂. He critically discusses the types of sociological imagination worked out by C. Wright Mills, P. Sztompka, S. Fuller, and U. Beck, and proposes his own model of sociological imagination in the form of a non-linear humanistic one that is based on the synthesis of social, hard and humane science. It deals with the acceleration of socio-cultural dynamics and glocal complexity, the integrity of the interdependent humanity, and synergetically takes into consideration paradoxical synthesis, breaks, risks, and dispersions of socium, its obiective, subjectively constructed, and virtual realities, searching for new forms of humanism, based on men＇s existential needs. It presupposes humane praxis--nowadays the world needs the passing over from technological to humane modernization that can be achieved due to a humanistic turn in sociology, its orientation on a non-linear humanistic sociological imagination.
文摘The article deals with investigating and comparing key modern and postmodern interpretations of St. Francis of Assisi from a philosophical-anthropological perspective. We determine these interpretations to be as follows： a man of wonder and lover of wisdom, in other words, a true philosopher; hero of all times; defender of the poverty and poor; “champion of liberty”; peace-maker and pacifist; God＇s troubadour; patron of nature and animals. All of these manifestations of St. Francis＇ personality have been enriched by his Christocentrism and joyful vision. Moreover, this can be traced in primary sources and also echoes in the late modern period. Postmodernity not only incorporated similar motives into the cultural space with new focus and accent, but it also put forward some new visions. St. Francis was postulated as God＇s Fool, not so much in the medieval as in the postmodern sense of foolishness and madness as a way of interaction with the absurd and puzzle-like world in which we live. It also reconciles traditional opposition between joy and laughter as inner feelings and outward emotions within the frame of the postmodern Divine Comedy.
