One of the negative impacts of COVID-19 lockdown was a drastic global increase in gender-based violence against women and girls. Therefore, this paper is an investigation on gender-based violence against women and girls during the lockdown, its causes, ethical implications and recommendations, with insights from African nations. The paper condemns gender-based violence as unethical as it violates the principle of human dignity. Recommendations on how to curb the menace both at sundry and pandemic period are nonetheless made. The work is qualitative research sourcing its data from library materials, reported cases and interviews. All the data collected in the course of this study are interpreted with the application of hermeneutics, critical analysis and logical reasoning.

The Igbo traditional religion provides institutions for the amicable, natural, and lasting resolutions of conflicts within Igboland. One of such institutions is the Igbo customary arbitration mechanism. This article aims at unavailing and bringing to the fore, the numerous positive aspects of customary arbitration which include the quick dispensation of justice, less financial implications, and purposeful and acceptable awards. It uses indigenous procedures and actors in arriving at an award. It focuses on the deployment of cultural, religious, and legal components in its procedures and findings. It therefore offers a better alternative as litigants could benefit from it. The practice also encourages cultural revival. This study makes use of documents, interviews, and observational methods while deploying a sociological (functionalist) methodology in its analysis.

The African man does not just walk from a social status to the other as though he is walking from his house to his neighborhood. He celebrates his attainment of higher social class or status not only with an elaborate cultural celebration but also with the accompanying rites and rituals as he is ushered into the higher world with its expected responsibilities. This celebration is called the Rites of Passage. In Igboland, the rite of passage that ushers the male adolescents into adulthood or manhood is the 'Iwa-Akwa' ceremony, which takes place every three years. The rites and rituals associated with this ceremony are to effectively fortify the initiates into a new world of manhood, fatherhood, and indeed, the decision makers of the land expected to lead an exemplary lifestyle for the younger ones to copy. The rigours the initiates go through are to prepare them for the duties and demands of the society. It has its social, cultural, and religious significance. The work made use of documented and interview methods of data gathering while adopting a sociological study approach.

This study examines the indigenous Igbo philosophy of Onwudinuba—the idea that death is a component of wealth—in order to reconceptualize wealth beyond narrow material definitions. It aims to demonstrate how, within Igbo cosmology, wealth (uba) is a holistic life project integrating material property, human reproduction, and a morally sanctioned “good death” that culminates in ancestral incorporation. The study adopts a qualitative, naturalistic research design grounded in interpretive and hermeneutic approaches, drawing on ethnographic fieldwork, participant observation, and in-depth interviews conducted across selected Igbo communities in southeastern Nigeria. Data were analyzed thematically to uncover indigenous categories of meaning embedded in language, ritual practice, and social norms. The findings reveal that Igbo wealth is evaluated retrospectively and communally, with death—specifically natural death accompanied by elaborate burial rites—serving as the final marker of a fulfilled life. Wealth-seeking is shown to be embedded in a moral economy that valorizes hard work, condemns laziness, institutionalizes entrepreneurship through the Igba boi apprenticeship system, and prioritizes procreation for lineage continuity and ritual remembrance. Funerary practices emerge as key arenas where material assets, social relations, and moral legitimacy are publicly transformed into symbolic capital. By integrating death into the analytic category of wealth, the study contributes a novel indigenous perspective to African philosophy, religious studies, and anthropological debates on prosperity and human flourishing. It underscores the importance of culturally grounded frameworks for understanding economic behavior, social policy, and end-of-life practices in African contexts.

Human life is the most prized and valued of all creation. No wonder all human activities, government policies, and the entire engagements of humanity are anchored on the betterment and sanctity of human life. Religions all over the world recognize the sacredness of human life as the highest form of creation. Sadly, the sacredness of human life has been facing a downward movement never experienced in the history of mankind in the main as a result of incidences of couples killing each other on a mere or flimsy reason of suspected marital infidelity. Nigeria media quite recently have been agog with daily reportage of such dastardly acts without a corresponding reportage of possible solution located in the multi-wives marriage or culture of the African traditional society. This work focuses on the gains of multi-wives marriage in Africa, which has been in existence since the origin of humanity in Africa. This work is a wake-up call on the media in Nigeria to rise up to the occasion and do the needful and challenge the Western culture of individualistic existentialism.