New PDF release: Criminal Justice in the Pre-colonial, Colonial and

By Peter O. Nwankwo

ISBN-10: 0761846468

ISBN-13: 9780761846468

ISBN-10: 0761846573

ISBN-13: 9780761846574

This e-book advances Frantz Fanon's two-revolutionary concept of decolonization and analyzes the alterations in legislations in the course of the pre-colonial, colonial, and post-colonial eras. the writer argues that Fanon's version of colonial oppression and its different types of upkeep wishes are predictive of the evolution from pre-colonial to post-colonial society in Africa.

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Additional resources for Criminal Justice in the Pre-colonial, Colonial and Post-colonial Eras: An Application of the Colonial Model to Changes in the Severity of Punishment in Nigerian Law

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Http://en. wikipedia. org/wiki/ Criminal_justice-_note-savelsberg#_note-savelsberg. As of 1950, criminal justice students were estimated to number less than 1,000. Until the 1960s, the primary focus of criminal justice in the United States was on policing and police science. qxd 10 11/3/09 3:12 PM Page 10 Chapter One for criminology research, focusing on social aspects of crime. By the 1970s, there were 729 academic programs in criminology and criminal justice in the United States, noted Jeffery (1990).

By early nineteenth century, the obnoxious trade in slaves, which had flourished in the region, was in the process of being abolished. Consequently, European traders began to turn their attention to trading in palm produce, pepper, ivory and other articles up to the middle of the nineteenth century, British trading activities were confined to Lagos and Delta ports of old Calabar, Brass and Bonny. However, the need to expand trade to the hinterland and to undermine the coastal middle men led the British to some involvement in local politics.

In a general sense, the kola nut in Iboland constitutes a remarkable social symbol of hospitality, life, peace, kindness, good will, commensality, fraternity, reconciliation and integrity. The kola is a typical multi-referential social symbol, which existed and informed the daily activities of the indigenous long before the colonizers arrived with their new symbols of power and organization. While the eldest and youngest persons may break and share kola in social gatherings, it is the exclusive right of the priest to break kola during Ibo rituals to juju, as is made evident in Abi·ri·iba, and Oshiri and other Ibo communities.

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Criminal Justice in the Pre-colonial, Colonial and Post-colonial Eras: An Application of the Colonial Model to Changes in the Severity of Punishment in Nigerian Law by Peter O. Nwankwo


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