The Law of Cultural Immortality: Why Some Smaller Cultures Prevail in Midst of Larger Ones By Agharowu E.E. (Honsbira).
The paper about to be read/heard is cross-disciplinary; this means that a discipline will be taught, using the findings of another different discipline.
The problem major in a multi-people, multi-cultural settings, especially settings invaded by the influx of modern politicking, bickering and fact-tearing, owing to exploration, location and extraction of minerals, especially petroleum, as in the Niger Delta of Nigeria, are many, the claims of aboriginality and ownership of land, being chief.
The problem does not stop here. In the bid to convince the outside environs of the veracity of such claims, ethnic nationalities are prone to tickle and masturbate the egocentricities of neutrals by never-failing stances of landlordism, backed up with the claims of aboriginality and displays of actions to show cultural superiority and immortality.
In face of the accusations and counter-accusations, eyes can no longer see from the clouds of lies and insincerities attendant on as toward-the-sky determinism to rise above dickenharry.
Because the onlooker – the neutral – cannot see from the clouds of reasoning from both the truth and the lies, he becomes a victim of ambivalence and stupidity out of the inability to judge between wrongs and rights as these affect his sociology, taking those steps which he ought not to take and being careless in issues in which his intervention is necessary. Miserable ones!
Thus, this paper is an attempt to provide the professional thinker the wherewithal of teaching the student, the onlooker at cultural crises and the world entire how to determine which culture is older, which is likely to stay longer, which is engaging in more cultural borrowings or cultural donating, and which is displaying cultural vigour unjustifiably.
It must be repeated that this thesis is a cross-disciplinarity. A cross-disciplinarity is a discourse on a discipline that employs the contents of another discipline to build up itself. Such works as the structural functionalism of Talcott Parsons (1951), David Easton’s Systems theory(1953), Olomu’s Application of David Easton’s Systems Theory(1991), Honsbira’s Application of David Easton’s Systems Theory(2012), Honsbira’s Factosynthesis (2012), Honsbira’s Interbehavioural Line(2012) etc are cross-disciplinarity. That is not all. Such works as Duality of nature, Butterfly Mechanism/Effect, Quantum Physics of David Bohm and Julie Redstone, the actions of Purucker, Eccles, and of course, Lord Kelvin (in Honsbira in US-CHINA Education Review, 2112: 432) whose lore and yore initiated Honsbira (2012, Teacher@Davidpublishing .con) to propound the methodology of using Algebra to teach History in the classroom are, too, cross-disciplinarity, some, even para-disciplinarity. See Honsbira’s Application of Quantum Physics of Bohm in Niger Delta Crises, Online).
Thus, this paper shall propound theories on culture, using the aura of some distantly-related theories of the Physical sciences – Physics, Chemistry, Biology, Sociology Anthropology and the rest. By doing so, it shall be essentially cross-disciplinary.
Since the beginning of the last 30 years, there has been a problem of incessant and atavistic ethnic and tribal groupings, owing to struggle for cultural and economic ascendancy among the people of the world. In fact, within this period, the Isekiri, the Ijaws and the Urhobos of the Niger Delta have known no peace. While some are full of cultural practices, closely-packed and entertaining, others feel these are proud and down-rightly, arrogant – especially when like peacock, the culturally rich flaunts its cultures during cultural shows. When, in most cases, the people with dearth of cultural colours are the larger groups, and so more in number than those to settle disputes concerning cultural clashes, the truth, and so, the real solution evades. The revolts become conflagrations.
In order to draw the attention of governments of regions collapsing under the façade of cultural struggle, and to highlight the truth of cultural peculiarities to the world government and community with the view to combating cultural crises, The theory of cultural immortality is hereby put forward.
Definition of Terms
To do justice to the issue of culture as well as its divergent manifestations, it is imperative to define the various terms associated with this topic. They are i. Methodology ii. Management iii. Strategy iv. Strategic Management v. Language vi. Culture vii. Ethnicity viii. Multi-ethnic Polity ix. Ethnic Conflict.
Methodology, according to Ifiedora (1983), is the way of delivering the goods to the students – in other words, it implies the method of teaching the students.
Management is the act if running and controlling a business or similar organization. It is the process of getting things done by a person through other persons in such a way that the whole process includes the top management. Taking the clue from the above, the act of running a school is management.
Strategy derives from the Ancient Greek “Strategos,” and this means the way of the General, generalship or the act of the general. Strategy is a war machine and may be defined as the way of manipulating the business environment to out-do the rival (KAZMI, 2010). As competitions (healthy and unhealthy) prevail in the business landscape, each business unit needs to adjust and readjust its focus and locus so as not to be kicked out of the way. This adjustment and readjustment is “strategy.”
Strategic Management? Strategic Management is that branch of Management that deals with strategizing. It moves beyond the frontiers of Management for resources to enrich Management (1990).
Language? There are two meanings of language: language as a general concept and language as a specific linguistic system, e.g. “Yoruba.” Language in this context as a tool for communication may be defined as a way of communication which makes humans able to associate or dissociate. This meaning of language shall be used in studying the languages of the Yoruba and that of the Ancient Egyptian in a functional or scientific way. Political and linguistic link mean how the political realities of two or more people are related to the other.
Culture is given by various authorities as the way of life of a given people in relation to those of others.
Ethnicity is the peculiar feeling of a people making it to feel equal, if not better, than those of other ethnic groups.
A multi-ethnic polity is a political system comprising three or more ethnic groups.
Ethnic conflict is a larger form of cultural conflict, though it may be equal to it in a sense (Nayef Al-Rhodan in Cultural diversity online). Ethnic conflict in some cases result from cultural vigour, the desire in a given culture to always remain strong all the time, in some cases, at the experience of the others. Ethnic conflict takes place mainly in cities as well as in cities (Crahan et al 1997).
Aim(s) of the Study
i. The aim of this paper is to help put Government in a position to decide cultural issues justifiably.
ii. Make the partakers in cultural crises see the truth of cultural superiority in other.
iii. Teach partakers in cultural conflicts to see cultural richness as unavailable in school classrooms or in battles for cultural superiority, but a thing inborn and longly practiced.
By the end of this discourse, the reader/teacher should be able to;
i. Write down the various reasons for cultural superiority and its opposite.
ii. Give adequate guidelines and suitable procedures for approaching the crisis consequent upon struggle for recognition as cultural superiors.
iii. Effectively abate the problems of ethnic and cultural struggles.
In addition, one goes into the textbooks containing the histories of the various people to ascertain the extent of cultural borrowings and cultural indebtedness and so, the source of ethno-cultural aggressiveness.
It is often said that the Isekiri, the Ijaws and the Urhobos of the Niger Delta are culturally homo-humans, and in homohuman homologous series (Honsbira, et al 1998), yet the truth remains that while some ethnic groups are culturally rich (Ikime, 1982; Ijaw organization Abroad, 1989) others are not so, gleaning cultural ingredients and arsenals from their neighbours or those uncircumjacent. Thus, the take-off point of the paper is the undeniable fact that all the peoples of the Niger Delta (and of the world) have some forms of culture or the other; and while some of these are rich, others are not.
Problems Associated with this Research
i. Fund: Aside from the enormous time and energy involved, the fund needed for going round the nooks and cracks of the various parts of the Niger Delta is enormous still.
ii. Theoretisations: Academic giants – professors, doctors, Award winners etc – do not take kindly to “un-recognized and “unidentified” writers propounding theories. In fact, the more some of their theories are genuine, the more they tend to be brushed aside for amateurism.
iii. Insincerity: Resulting from the struggle, which has become the regional culture, the various groups shrink from the corridors of truth to abysmal falsehood. This results in the evasiveness of facts and respondents in the fields of research.
Isekiri Cultural Immorality
What is Civilization?
For the single fact that the total and particular understanding of all centres of civilization can be separated from one another as a matter of their differences, we can expect that their historical foundations can also be determined on the bases of this differentiation. This is differentiation in the face of actualities and a hunt for similarities through a hunt for differences. “Civilization is the act of living together peacefully in a large group.” (Adetoro: 1973)
Workability of the Rule
For the seed of this essay to be fully gathered, following are essential, in a further bid to unleash knowledge into the study of culture.
a. The meaning of culture must be properly known
b. Cultural phenomena like symbiotic realism must be known, things like cultural vigour.
c. The rule that all cultures are related (Honsbira@writing.com) must be known
d. That cultures, however close, cannot be identical must be known
e. Rule of inter-cultural morality must be followed.
f. The user must realise that for this rule to work, full sincerity is a sin qua non.
a. Persistence of Isekiri Culture Since 30 B.C.
That Isekiri personality persists and predominates among those of other peoples owes much to a number of factors. One, Isekiri is a mixture of peoples; and diving deeper still into the realm of the chemical sciences, it is a compound. The expertise with which nature, using the hand of Isekiri itself, wove together the Aborigines, the Lukumis, the Ijebu and all others, together with the Isekiri to found the Isekiri, has produced, as an effect, a distinct cultural civilization.
Also, there is the blend of heterogeneous religious practices that found their way into the cosmology of Warri by 1480 AD. The invisible hand of men, mixed with the Egyptian religion of heterogeneous deities with the Edo religio-cultural phenomenon to produce a religious potential, whole-heartedly connived at by the Ijaw of Kalahari and Nambe origin as employees of the Warri monarchy (1480 AD).
In addition, one Isekiri god stands in place of one Egyptian god. And if the Egyptian gods and what they did, combined with the social studies of the Egyptians, constituted a social system, called “The Cradle of Civilization”, one thing is then clear: the Isekiri religio-cultural syncretism produced a unique cultural indestructibility for the Isekiri.
Three, as a cause of the undying nature of the social essence of the Isekiri, is the proliferation of the Isekiri mode of dressing and nutritional character to other parts of Nigeria (South-South and South East geo-political zones: Ijaws, Edo, Igbo, Urhobo etc. must be mentioned). Yes, that all these do not only dress the Isekiri way, but also in some cases, have Isekiri-like dishes and sing Isekiri songs, adds extra weight to the cultural immorality of the people.
All the above have produced further effects: position, place, thoughts, hypothesis and theories, maybe, law! The law, well understood (Anderson 1991), can help to give a sense of identity, giving rise to cultural vigour.
b. Isekiri Cultural Immorality
There are over 300 ethnic groups in Nigeria, each having its own common race, culture, tradition, language and history to brag of. Isekiri is one of these. But while others, like the Hausa and Igbo, the Effik, the Edo etc, are large enough to determine the wide nature of their culture and tradition, Isekiri, small as it is, is too small to have done so. Yet it does! Why is this so? Why does the Isekiri shine and reign among the other peoples, like solitary star through the dark? The shining and glowing makes others seek to know why (Nadef-Al Rodham 2007) in the bid to tilt the balance of dignity to their own favour or make it equable (Nadef-Al Rodham 2011).
The Isekiri is culturally an undying people. But for a culture to survive, somebody must decide that a particular part of it should remain for a particular to tarry. And since that somebody is simply everybody, in Isekiri, the culture must be imbued with life, time after time. This is explained via the law of cultural immorality of Honsbira (Honsbira in Honsbira and St. Ifa, 2008) and strives for cultural differentiation (Berckson 1020).
I.The First Laws of Cultural Immorality
The older a culture, the more the numbers of cultures paying tributes to the culture.
The Second Law of Cultural Immorality
The more the number of tributes-paying cultural tributes to a main culture, the greater the tendency of the main culture to ink the tribute-paying culture.
The Third Law of Cultural Immorality
The greater the tendency of a culture to ink other cultures, the greater its tendency to survive.
General Law of Cultural Immortality
If there are two or more cultures struggling for hegemony/survival (Hall et al 1996), the culture with the greater or greatest number of constituent cultures, which in most cases, is the oldest of these cultures, will ink each of the other culture in the short run, absorb them or part of them in the long run and armed with these, dive into the realm of cultural immortality in the very long run” (Honsbira in Honsbira and Olomu (2008: 162).
In the bid to validate the validity of this observation, the following students of culture were interviewed: 1. Socialist 2. Political Scientist 3. Sociologist 4. Theologian 5. Philosopher 6 Historian 7 advocate of Nadef-Al Rodham.
Procedure of validation
a. A 2-hour lecture was delivered to an audience consisting of these professionals among others
b. A further two-hour question-asking and question-answering session was given
c. Al last, each of the five processionals were asked to score the paper, taking leaps from each person’s acceptance of rejection of the paper, fully, or in part. They gave their evaluation in percentages, like this.
Socialist = 100%
Political scientist = 79%
Sociologist = 97%
Theologian = “Good or bad, all will soon fade away.” (Give him 50%, therefore!)
Philosopher = 68%
Historian = 98%
Advocate of Nadef-Al Rodham = 100%
Total Percentage = (100 + 79 + 97 + 50 + 68 + 98 + 100)%
592/6 = 84.5714286%
= 85% App.
Waiting for the nod or otherwise of global scholarship, the submissions of the above scholars of culture seem to validate the validity of the Honsbira’s Law of Cultural Immortality.
The issue of cultural supremacy and their uncertainties in multi-cultural settings is a serious sociological issue that has baffled and blind-folded many social workers, historians and the philosophers alike. Not knowing what to say or do in events of cultural conflicts and the attendant submissions and counter-submissions in fields of cultural wrangling, they are in want of solutions in its instance of rawest immediacy. But this can be bypassed by the identification, consolidation and implementation of the Laws of Cultural Immortality.
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