This article makes a contribution towards understanding the correlation between Úgwú 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. (shrink)

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. (shrink)

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 much-informed 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. Contribution: The finding of this study specifically challenged the faith-based misconceptions associated with ASPD. Therefore, it is expected that the new insight on ASPD, particularly sociopathy ushers in proper understanding and ways of dealing with the morally insane. (shrink)

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 much-informed 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. Contribution: The finding of this study specifically challenged the faith-based misconceptions associated with ASPD. Therefore, it is expected that the new insight on ASPD, particularly sociopathy ushers in proper understanding and ways of dealing with the morally insane. (shrink)