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Oral traditions in Nigeria have played a very important role in preserving and transmitting historical information and its various functions. Historical information is usually transmitted through speech, songs, folktales, prose, chants, and ballads. Oral traditions in Nigeria are commonly used as a means of keeping the past alive. [93] [94]
A fatwa calling for her beheading was issued by the mullahs of northern Nigeria, but was declared null and void by the relevant religious authorities in Saudi Arabia, and the Obasanjo faced an international public relations smearing (especially within journalistic circles) in the aftermath, which was not helped by the Amina Lawal controversy ...
Personal conduct is another critical aspect of Omoluwabi. It emphasizes the importance of hygiene, gentle behavior, politeness, and good manners. Individuals are encouraged to present themselves with dignity, dressing well and conducting themselves with grace. Truthfulness is also paramount, as honesty builds trust and strengthens relationships.
Social manners are in three categories: (i) manners of hygiene, (ii) manners of courtesy, and (iii) manners of cultural norm. Each category accounts for an aspect of the functional role that manners play in a society. The categories of manners are based upon the social outcome of behaviour, rather than upon the personal motivation of the behaviour.
There were 48 magazines in Nigeria in 2004 most of which were news magazines. [1] Fashion magazines have also printed in the country, but these publications are relatively new. [2] Glossy women's magazines were first published in the country in the 1990s. [2]
Online newspapers have become popular since the rise of internet accessibility in Nigeria; more than ten percent of the top fifty websites in the country are devoted to online newspapers. Due to improved mobile penetration and the growth of smartphones, Nigerians have begun to rely on the internet for news.
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Folorunsho Alakija, vice-chair of Famfa Oil Limited and Nigeria's richest woman. The social structure in Nigeria is the hierarchical characterization of social status, historically stratified under the Nigerian traditional rulers and their subordinate chiefs, with a focus on tribe and ethnicity which continued with the advent of colonization. [1]