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Item The Pan-African Nation: Oil and the Spectacle of Culture in Nigeria(The University of Chicago Press, 2008) Olaniyi, R.Item Identity and Solidarity in a Yoruba Diaspora: The Egbe Omo Oduduwa in Northern Nigeria, 1948-1966(Department of History, Obafemi Awolowo University, 2013) Olaniyi, R.Item Religion, Ethics and Attitudes towards Corruption in Nigeria: A Historiographical Review(Nigrian Institute of Social and Economic Research (NISER), 2011) Aiyede, E. R.; Simbine, A. T.; Fagge, M. A.; Olaniyi, R.This study reviews the literature on corruption as it relates to religion in Nigeria. It explores corruption as a concept from its most popular usage to the official government position. It also explores the types and character of corruption and presents a historiography of the problem of corruption in colonial and postcolonial Nigeria. The ways corruption has been problematised in religious discourse, from the perspectives of African traditional religion, Christianity and Islam, paying attention to the transformations in these religions as they interact and influence one another and new religious movements are also examined. Additionally, it engages the debate on culture, religion, tradition and modernity in the dynamics of corruption in Nigeria. Further it engages the anti-corruption enterprise in Nigeria and the role of faith-based organisations in it. It argues that corruption in a heterogeneous and multi-religious post-colonial society like Nigeria must be conceived as a complex phenomenon that cannot be limited to a legal, political or economic concept. The concept goes beyond the idea of right and wrong, legal and illegal, socially acceptable or socially disapproved behaviour, abuse or misuse of power and touches on complex interactions through which we make sense of notions of good and evil. That is why it relates essentially to religion. Religion in Nigeria is, in the same vein a complex phenomenon of belief systems, not just in terms of people being exposed to multiple faith systems but also in terms of people espousing principles that straddle several religious opinions and beliefs that appear unlikely to sit together. The ways the apparent opposites mingle as people encounter social and material situations challenge us to adopt a methodology that is interpretative, sensitive to and grounded in empirical data in any engagement with religion and corruptionItem Ordering Urban Space and Migrants’ Protests in Sabongari, Kano, 1911 - 1960(First Academic Publishers, 2011) Olaniyi, R.Urban segregation policy represents one of the dramatic changes fostered by colonialism with far reaching impact on politics of protests and identity consciousness among immigrants. It is argued that despite the considerable body of interdisciplinary studies that the theme of urban segregation generated, urban historiography in Nigeria has been influenced by the paradigms of Universalist ethic ofpublic health and political development to the exclusion of power structures. The paper theorises on politics of protests, search for identity and resistance of the subalterns and migrants in Sabongari Kano against colonial policies to control over-urbanisation processes between 1911 and 1960. Plot Holders’ Association, Sabongari resisted attempts by the colonial officials to demolish over-built and over- populated plots without due regards to livelihoods, taxation, family values, and indeed, the Building Ordinance that came into existence almost two decades after such buildings were constructed. In British Africa, urban segregation policies such as Sabongari system were predicated on public health, religious and cultural differences but there were political and economic interests as well. The paper further explores how colonial segregation policy in Sabongari fostered over-urbanisation illustrated by overcrowding, poor sanitation, infectious diseases, unemployment, prostitution, overstressed social infrastructure and crime unequalled in the Kano urban complex.Item Mapping the activities of Faith-Based Organisations in Development in Nigeria(2010) Odumosu, O.; Alonge, S.; Olaniyi, R.This paper is an outcome of the Religions and Development Research Programme in Nigeria. The rationale for this study is that the nature, scale and activities of faith- based organisations (FBOs) are poorly understood and documented in Nigeria. The aim of the study was, thus, to undertake a mapping exercise of the nature, scale and activities of FBOs in development in Nigeria. The objectives are: (a) To increase awareness of the nature and scale of faith-based contributions to development in Nigeria, (b) To provide the necessary background and contextual information for further studies under other components of the RaD research programme, helping those involved to prepare detailed research proposals and to select geographical locations, faith traditions and FBOs for further study. The methodological approach included the review of documented evidence and structured interviews. The study is of a qualitative character seeking to identify nature, scale, location and activities of faith-based organisations through in-depth interviews with representatives of umbrella organisations and key informants from faith groups. The survey revealed that the number of registered and active FBOs is limited in Nigeria. However, the active ones can be found in almost all the states of the federation, or at the least, in every geopolitical zone of the country. It also revealed that a high proportion of religious organisations provide some human services. Most of the FBOs mobilise and rely on deeply engaged volunteers rather than paid staff, thus delivering services more efficiently than other providers. The key advantage of FBOs is that they have better access to volunteers, which could be used to expand their role in delivering social services. The faith-based organisations also have the advantage that they are located in communities where services are needed. They are also involved in informal networks (e.g., cooperating, coordinating, and working together with other organisations). These increase their delivery of human services. FBOs often have a direct impact on social institutions, such as schools, which socialise people and change values over time. In addition, their jurisdiction often includes a number of areas such as morality, beliefs about the spiritual bases of disease, rules of family life and sexual activity. FBOs are also very active in practical areas of poverty reduction, providing income-generating programmes for members. The paper concludes that, generally, little research has been done on specific operational issues affecting FBOs activities in development. There is need for case studies to specifically examine FBO programmes and their impact, and here longitudinal studies could greatly contribute to the study of an effort primarily oriented toward a long-term horizon. There is also the need to find out if faith-based organisations bring distinctive advantages to community development. The issued could be readily addressed by comparing faith-based and secular organisations active in community development.Item Nigerian Immigrants and Xenophobic Violence in South Africa(Department of History and Diplomatic Studies, 2009) Olaniyi, R.The author argues that in many parts of Africa identity-politics and "nativist" narratives link migration to crime by making mobility a contentious political issue. This study exemplifies this by examining the experiences and adaptation of Nigerian migrants in South Africa and the confrontation with xenophobic violence this frequently involves. In South Africa, stereotypic reproduction represents the past in the present within the context of nation- building and contradictions of "African Renaissance "Despite the leading roles Nigeria and South Africa are playing in African politics and business, the xenophobia against African immigrants undermines the prospect of regional and continental development.Item Review of The Nupe and the Origins and Evolution of the Yoruba(2008) Olaniyi, R.Item Review of Slavery by Another Name: The Re-Enslavement ofBlack Americans From the Civil War to World War II.(Kennesaw State University Press, 2008) Olaniyi, R.Item Child Labour and Nigeria’s Informal Economy since the 1990s(Humanities Publishers, 2005) Olaniyi, R.Item ‘Pay Back Time’: Ethno-religious Violence in Nigeria, 1999-2004.(The Ford Foundation, 2005) Olaniyi, R.Depuis le retour a un regime civil en 1999, la translocation du genocide reciproque sous forme de violence ethno-religieuse a ravage des communautes au Nigeria. Les hostilites et I’intolerance sont en augmentation, et les attaques de represailles se multiplient. Cette periode a connu /’agitation de la jeunesse, la resurgence de milices ethniques, religieuses et politiques, d’armees privees ainsi que de mercenaires recrutes dans les pays voisins usant d’armes sophistiquees pour un carnage massif. Entre 1999 et 2004, plus de 1000 affrontements communaux ont eu lieu faisant plus de 50 000 morts, et plus d’un million de citoyens interieurement deplaces, et des milliards de Nairas perdus par les victimes et par l’economic locale. Les points traditionnels de violence ont continue de faire I’objet de carnage regulier, tandis que des zones qui etaient jusque la relativement paisibles se sont transformees en champs de bataille, comme on I’a constate dans I’Etat du Plateau. Cet article soutient que la translocation de la violence ethno-religieuse a mis en lumiere la fragilite de la Nation nigeriane, la faiblesse du constitutionalisme tel qu’il se rapporte au principe de citoyennete et la militarisation accrue des identites ethno-religieuses. II conclut que la spirale de violence ethno-religieuse etait caracterisee par un debordement des conflits mais une telle violence avait des questions saillantes, notamment le contrdle des ressources, la dichotomie indigene/ colonisateur, un espace politique contracts, l’exclusion sociale et les reponses a la recession economique.