Ridwan Ishola Mogaji

In an era of environmental crises, humanity’s relationship with nature is built on the quest for control and domination, which fosters exploitation and abusive use of natural resources by humans rather than harmony. Over time, this disharmonious relationship, which is a departure from indigenous practices and their knowledge system, has led to declining living standards, environmental marginalisation and poor health. All of these issues stem from a fundamental lack of understanding of nature. From the point of view of the indigenous people and some environmentalists, nature has been perceived as a living entity with spiritual dimensions. It reflects humanity’s actions: what we sow, we reap. However, the failure to recognise this has deprived humanity of the ability to live in harmony with nature, form a spiritual bond, thus making it difficult to peacefully coexist with the environment. Hence, the purpose of this chapter is born. Using conceptual and critical analysis, this chapter addresses this lack of understanding by exploring the natural flow of existence through Laozi’s principle of Wu Wei, often translated as ‘effortless action’, ‘non-action’ or ‘non-interference’. It is a fundamental principle in Taoism (or Daoism), which emphasises the necessity of aligning with nature rather than imposing forceful actions upon it: an organic, unforced interaction with the natural world, encouraging sustainability and balance. This chapter proposes a rethink of the human conception of the natural world through Laozi’s indigenous approach, arguing that adopting Wu Wei and recognising nature’s spiritual dimension fosters sustainability and harmony.

In contemporary times, the ecological crisis is global, and its underlying effects are severe. Its rise has been consistently linked to patterns of irresponsible human behaviour rather than the absence of policies or regulatory frameworks. In essence, environmental challenges are fundamentally ethical in nature, as they reflect a deficit in moral responsibility toward the environment. Hence, this paper engages with Omolúàbí ethics, an indigenous Yoruba moral framework founded on good character, responsibility, self-restraint, and communal consciousness. This paper proposes an ethical reorientation of environmental behaviour as a response to the ecological crisis through Omolúàbí ethics. By adopting the method of critical analysis, it contends that environmental sustainability requires the internalisation of ethical values that guide everyday conduct. It concludes that Omolúàbí ethics is better positioned as a culturally informed moral framework for ensuring responsible environmental behaviour and thus seeks its global adoption for addressing the ecological crisis at its behavioural roots.

Currently, Non-human animals have the popular identity of beingregarded as food on the plate or tool for exploitation. In response, philosopherslike Peter Singer and Tom Regan objected from the place sentience andentitlement to rights. However, this issue persists, where some scholars calledthe pretentious claim of change in practice to be a modification of theirapproach to exploit, which we consider, is due to the failure to emphasis onthe ontology of these animals. Hence, this research paper aims to approach itfrom an African perspective of spirituality, particularly from the Yorubaworldview. To the Yoruba, the environment, just like humans, has itsrespective spirits, purposes, and relevance. It is not to be treated with disdainor abused. In the case of animals, they, in their traditional settings, have alwaystreated animals with respect and reverence, considering their ontologicalbeing. Even if used for the purpose of consumption, or sacrifices, animals aretreated with a certain dignity, and not just as meats, as against the unethicalview of animals, most especially the consumable ones as mere foods on theplate. As a framework for ensuring the responsible consumption of animals inpresent time, this research paper presents the Yoruba approach to givingreverence to animals, which is well-documented in their folklores. It surveyshow within the Yoruba settings animals are treated with dignity and reverence,considering their communal belonging, spiritual consciousness, andecological relevance, all of which would contribute to the global walk toenvironmental sustainability.

Purpose: This paper argues for the adoption of the principle of earth-eco-socialism as an ethicalframework for re-evaluating how sustainable tourism should be conceived in an age defined by the intersection of ecological vulnerability and technological advancement. It attends to tourismpractices that are not sustainable, most especially those influenced by technological optimismand market-driven approaches, and in turn proffers an ethically informed framework for realsustainability. Methods: This paper is philosophical research and, accordingly, adopts the method of criticaland conceptual analysis, with particular attention to the influence of artificial intelligence tools ontourism’s operational landscape. Findings: The findings of this paper show that while modern technology has significantlyinfluenced tourism, its deployment has in many cases been as a result of profitability. By so doing, the environment is endangered, as such a yardstick encourages commodifying patterns that commercialize nature and marginalize local communities. Thus, the moral foundations upon whichsustainability claims are made are weakened. It further reveals that most existing sustainabilityapproaches are mere claims tied to technological optimism and market-based environmentalism. Implications: This study shows that a more ethically rigorous interpretation of sustainabletourism should move toward ecological reciprocity, communal participation, and intergenerationalresponsibility. It contends that both scholars and practitioners should reconsider the ethicalfoundations of sustainability, while policymakers can apply this knowledge in designing tourismpolicies that prioritize ecological justice and community inclusion. Originality: The thrust of this paper is that it presents earth-eco-socialism as a distinct ethicalframework capable of re-situating the purpose and practice of tourism. It contributes to existingdiscourse by moving beyond conventional sustainability models to responsible tourism throughpresenting a philosophical alternative that integrates ecological justice, collective responsibility,and planetary balance by means of reorientation.

The growing environmental degradation unfolding throughout the world has sparked substantial debates as it affects ecological well-being. While recent scholarship has increasingly begun to explore indigenous perspectives in addressing environmental crises, there remains a significant lack of focused analysis on Yoruba environmental thought, particularly through the lens of semiotic interpretation of proverbs as a repository of ecological wisdom. This paper fills that gap by examining Yoruba environmental thought (Ecosophy) as a panacea to ecological crises such as land pollution resulting from extractive activities and improper waste disposal. This paper examines the philosophical foundation that guides human-human and human-nature relationships within Yoruba culture, built on a spiritual and reciprocal ideology, which has its roots in a shared communal relationship. This study employs the method of semiotics to interpret Yoruba proverbs in which environmental wisdom is codified, alongside philosophical analysis to explore the Yoruba notion of the environment. It aligns with the views of Lynn White Jr., John Passmore, and Philomena Ojomo that a philosophical or ideological flaw underpins environmental crises and must be corrected to achieve lasting solutions. This paper argues from a virtue standpoint, using the Aristotelian doctrine of the mean as a medium to affirm the tenability of the Yoruba environmental perspective as a viable framework, considering its balanced approach in framing the human-nature relationship. The paper concludes that Yoruba Ecosophy presents a unique model for environmental stewardship that reconciles both anthropocentric and ecocentric ethical concerns.

AI can play a significant and multifaceted role in developing emotional intelligence (EI) in leaders, acting as a powerful tool to enhance self-awareness, improve communication, and provide data-driven insights. It does this not by replacing human empathy, but by augmenting a leader's ability to perceive, understand, and respond to emotional cues. The core idea is that AI provides the data and a feedback loop, which leaders can then use to hone their “human” skills. It's crucial to understand that AI does not replace emotional intelligence. Instead, it serves as a complementary tool. While AI can analyze data and provide insights, it cannot replicate the uniquely human qualities of empathy, intuition, and genuine connection. A leader must still use their own judgment to interpret the AI's data, consider the context, and respond with authentic human emotion. The synergy between AI and EI can lead to a new form of leadership—one that is both data-informed and emotionally intelligent.

In contemporary times, the ecological crisis is global, and its underlying effects are severe. Its rise has been consistently linked to patterns of irresponsible human behaviour rather than the absence of policies or regulatory frameworks. In essence, environmental challenges are fundamentally ethical in nature, as they reflect a deficit in moral responsibility toward the environment. Hence, this paper engages with Omolúàbí ethics, an indigenous Yoruba moral framework founded on good character, responsibility, self-restraint, and communal consciousness. This paper proposes an ethical reorientation of environmental behaviour as a response to the ecological crisis through Omolúàbí ethics. By adopting the method of critical analysis, it contends that environmental sustainability requires the internalisation of ethical values that guide everyday conduct. It concludes that Omolúàbí ethics is better positioned as a culturally informed moral framework for ensuring responsible environmental behaviour and thus seeks its global adoption for addressing the ecological crisis at its behavioural roots.

This research paper attempts to address the issues of colonial legacies that continue to hinder the national development of Nigeria, which are traceable to relentless ethnic tensions. It investigates how Nigeria’s persistent ethnic tensions, which are often manifested in violence, intolerance, and fragile intergroup relations, continue to obstruct democratic governance and national development. In spite of having a similar British colonial past, countries such as India and Australia have, to varying degrees, developed strategies that enable them to push through the trajectory of cultural diversity by ensuring the sustenance of democratic progress. On one hand, India, whose social reality is identified with a deep religious and ethnic pluralism, has managed to maintain democratic continuity. On the other hand, Australia has leveraged multicultural policies to accommodate diversity in a more structured manner, which happens to be absent in the Nigerian case. Hence, inferring from these comparative experiences, this study argues that Nigeria can benefit from adopting a “cultural dialectics” framework, one that emphasises dialogue, inclusion, and recognition of minority traditions and identities as essential to national integration. This paper, being a philosophical paper, adopts a qualitative method and accordingly employs the method of critical and comparative analysis. It concludes that by embracing the framework of cultural dialectics, Nigeria could move beyond the current state of intolerance, orchestrated by the legacies of colonialism, toward a more inclusive and stable democratic order.

Storytelling has been an integral part of every culture and is one of the most fundamental methods of teaching the way of life. With the increase in academic complexity, storytelling as a significant pedagogy has taken a backseat, giving rise to the demand for change and modification in the existing system. With the advancement of technology, we are evolving in almost every field, be it education, health care, or finance. However, the growing emphasis on academic content has gradually diminished its educational role. As school curricula have become more content-heavy and teaching-focused, storytelling has been sidelined, leading to a widening gap in learning caused by this disconnection from narrative-based approaches. However, this gap can be bridged by integrating virtual reality tools and artificial intelligence. The present chapter highlights how using VR and AI in the classroom reshapes education and ensures positive learning outcomes. Moving further, the chapter will unfold how VR and AI can be powerful tools in inclusive education, thus meeting the needs of diverse groups.

Background: Cyberspace is understood in this paper as a place for possible moral and immoral conducts, just as it is the case with physical societies across the world. However, the Nigerian cyberspace has, in recent times, experienced increase in moral decadence, with young people engaging in acts of vices, including disrespect, fraud, and phishing among other cybercrimes. This set of behaviours negates the values expected of a well-ordered and well-meaning cyberspace, all of which threaten physical societal cohesion and ethical standards. Aims: This paper examines Omolúàbí ethos, a traditional embodiment of moral principle of the Yoruba people, as a remedial framework. The Omolúàbí ethos places virtues such as good character, respectful conduct, gentleness, honesty, trust, humanness, among others, as a necessity for building a responsible society, even in the cyberspace. Methodology: Being philosophical research, the paper adopts qualitative method to unpack the relevance of ancient Yoruba proverbs and ethical practices to contemporary online engagement. Findings: The paper argues that if the Omolúàbí ethos is imbued into cyberspace culture, through the medium of philosophical counseling in collaboration with the National Orientation Agency, it could help ensure a more suitable online environment where respect, dignity, and virtue are paramount. Conclusion: This paper contributes to scholarship by positioning an indigenous ethical framework for addressing contemporary cyberspace's ethical challenges

This paper ethically investigates into how to ensure a balance between wealth creation out of the ocean resources and at the same time maintaining a sustained environment through the introduction of the African indigenous conservative method. The problem of global warming as a result of climate change has, in recent times, shifted the global economic focus from wealth creation through unsustainable means to cleaner, healthier approaches that aim to protect the ecosystem, recognizing human survival’s dependence on it. One of the proposed clean means is the blue economy otherwise called the green economy, blue growth, ocean economy, and ocean sustainability, which is regarded as the sustainable use of ocean resources for wealth creation. However, amidst the optimism surrounding the blue economy, ethical considerations still becomes salient, as it remains imperative to ensure that the pursuit of wealth creation does not come at the expense of further environmental degradation, as that has often been the reality of wealth creation. Thus, through the use of a conceptual and critical analysis methodology, this paper at the end, we conclude that while the clean economy is considered a clean way of creating wealth, it could as well lead to further degradation if care is not taken due to the selfish nature of man and his anthropocentric consciousness, and it would be detrimental if further degradation is birthed through the blue economy. Hence, an ethical consideration is necessary and revered in order to further maintain a sustained environmental condition, of which the African conservative method of preserving the environment best addresses this concern.

Climate change has been found to disproportionately affect rural communities across Africa, which, as a result, deepens existing socio-economic and environmental inequalities. As global efforts shift towards Artificial Intelligence (AI)-driven solutions to enhance climate resilience and adaptation, recent scholarship highlights their potential, such as predictive modeling, resource management, and disaster response. However, applying these solutions in African rural contexts, characterized by limited access to technology, infrastructure, and resources, remains a challenge. his challenge becomes more alarming when considering the human and social dimensions of climate vulnerability, where current AI-driven approaches often fail to engage with the lived realities, traditional knowledge systems, and unique challenges of rural populations. To address these gaps, this paper adopts a Complementary Framework that views AI and Indigenous Knowledge Systems not as opposing forces, but rather, as mutual which could coexist for productive outcomes. It does these shortcomings by critically evaluating the integration of AI-driven solutions into rural African settings. It emphasises the need for inclusivity and the recognition of indigenous knowledge and approaches through the use of machine learning. Hence, by identifying systemic barriers; technological, social, and cultural, that hinder effective implementation, the paper calls for a shift away from a purely techno-centric paradigm, arguing for a more inclusive and participatory model that considers the voices, needs, expertise, and overall reality of Africa’s vulnerable rural communities.

Electronic waste (e-waste) poses an escalating threat to both human and environmental health in Nigeria, particularly in Lagos State, which has become a major hub for the accumulation and informal processing of used electronics. This paper investigates the structural drivers, health risks, and governance failures surrounding e-waste in Lagos and proposes an ethical alternative grounded in Earth-Eco-Socialism. Using a critical, qualitative literature review approach, the study synthesizes findings across environmental science, public health, and political economy. It reveals how poverty, global trade imbalances, and inadequate regulation perpetuate a cycle of pollution and inequality. The analysis shows that Lagos’s e-waste crisis disproportionately harms marginalized communities and ecosystems. By applying an Earth-Eco-Socialist framework that blends eco-socialist critique with communal ethics and recognition of nature’s intrinsic value, the paper outlines justice-centered strategies such as cooperative waste management, global corporate accountability, and participatory environmental governance. The study concludes that Earth-Eco-Socialism offers a holistic, morally grounded approach to sustainable e-waste solutions in the Global South.

Today, the commodification of the environment by humans is on the rise, which has led to severe environmental degradation and crises. This exploitation by humans is informed by their misconception of the environment as inferior to them and merely a resource for human well-being and prosperity. The commodification of the environment as experienced over time is built on an anthropocentric consciousness; the view of humans being at the center of the universe, whereby the environment is considered a commodity. This perspective toward the environment manifests through; excessive extraction, pollution, and all forms of degradation, which continue to have dire consequences for humans and other forms of life. We have witnessed the pollution of seas whose consequences has severely impacted aquatic life, deforestation has exposed wildlife to abuse, human violence, and various injustices, among many others. These issues remain significant, considering their consequences, not only on the environment, animals, aquatic life, and land, but also on human well-being. In response, this chapter proposes the Vasudhaiva Kutumbakam principle; an Indian philosophical principle that considers the Earth as one large family, which argues for mutual interaction and relationships based on familyhood, encouraging humans to abandon their anthropocentric consciousness for a principle that promotes fair and mutual interaction between humans and all other life forms. Using the methods of critical analysis and conceptual clarification, this chapter argues that if humans embrace the principle of Vasudhaiva Kutumbakam, the environment will be freed from all forms of human abuse, violence, and degradation, making the Earth more conducive and livable.

The increasing prevalence of climate change and its multifaceted effects on global ecosystems and human livelihoods have sparked widespread concern in recent decades. Recent studies reveal a disproportionately severe impact of climate change on developing nations, where environmental crises such as flooding, droughts, and deforestation exacerbate poverty and social instability. These studies also expose the ethical dimensions of global environmental responsibility, particularly the role of industrialized nations in contributing to and addressing the climate crisis. Thispaper explores the intersection of climate change and internal displacement, focusing on Nigeria as a case study to highlight the vulnerabilities faced by developing nations. The primary purpose of this study is to examine the ethical responsibility of Western nations in mitigating the environmental crises that lead to displacement and social suffering in vulnerable regions. It argues that the West has a remedial responsibility, as conceptualized by David Miller, to address these issues due to its historical and ongoing contributions to global environmental degradation. Using the method of critical analysis to investigate the link between climate change, internal displacement, and global justice, this paper contends that equitable solutions to climate change must integrate principles of justice, global cooperation, and sustainable development to alleviate the burdens faced by vulnerable populations.

Migration has long been a focal point of sociological inquiry, with scholars always seeking to understand the forces driving human mobility. Everett Lee's push-pull theory is a comprehensive theory applied in explaining migration and is a more advanced replacement of the earlier, economically deterministic theories. Lee's analysis reveals diverse factors that instigate migration. He submits that what leads to migration in most cases is a response to the complex interplay of factors at the place of origin and destination. Unlike reductionist theories, his approach emphasizes the multifaceted nature of migration and its potential to produce both positive and negative outcomes, depending on the context. This paper employs a qualitative research design, alongside critical and conceptual analysis of secondary data, to examine the relationship between migration and national development through the lens of Lee’s theory, using Nigeria as a case study. This paper explores the determinants and scope of migration as well as its effect on national development. It argues that migration greatly contributes to national development since the mobility of human capital and socio-economic integration of migrants make a significant contribution to development impacts. The research attests to the double potential of migration in terms of spurring or slowing development based on how integration policy is handled, as well as controlling socio-economic factors. The paper asserts that strategic policy interventions are necessary to realize the development dividends of migration.

Climate change has been found to disproportionately affect rural communities across Africa, which, as a result, deepens existing socio-economic and environmental inequalities. As global efforts shift towards Artificial Intelligence (AI)-driven solutions to enhance climate resilience and adaptation, recent scholarship highlights their potential, such as predictive modeling, resource management, and disaster response. However, applying these solutions in African rural contexts, characterized by limited access to technology, infrastructure, and resources, remains a challenge. his challenge becomes more alarming when considering the human and social dimensions of climate vulnerability, where current AI-driven approaches often fail to engage with the lived realities, traditional knowledge systems, and unique challenges of rural populations. To address these gaps, this paper adopts a Complementary Framework that views AI and Indigenous Knowledge Systems not as opposing forces, but rather, as mutual which could coexist for productive outcomes. It does these shortcomings by critically evaluating the integration of AI-driven solutions into rural African settings. It emphasises the need for inclusivity and the recognition of indigenous knowledge and approaches through the use of machine learning. Hence, by identifying systemic barriers; technological, social, and cultural, that hinder effective implementation, the paper calls for a shift away from a purely techno-centric paradigm, arguing for a more inclusive and participatory model that considers the voices, needs, expertise, a​n​d​

Today, there is an issue regarding the superiority of intelligence regarding the nature of human intelligence and artificial intelligence. Human intelligence, which refers to the natural capacity of humans to think, reason, learn, and adapt to new situations based on experience and emotional instincts, represents the core of what it means to be human. Artificial intelligence on the other hand is the simulation of human cognitive functions by machines, especially in tasks such as problem-solving, pattern recognition, and decision-making, which often operates based on algorithms and data, both of which are unique and important in themselves. However, there is a presupposition by some commentators, which happens to be the problem of this paper. On the one hand, there is the argument that artificial intelligence; particularly generative artificial intelligence, can perform tasks better than humans, while on the other hand, is the argument that human consciousness and creativity remain irreducible, both of which have sparked renewed discussions about whether AI can rival or even surpass human cognition. However, rather than reduce the discourse to a binary conflict, this paper through a critical and dialectical method, critically engages with established perspectives, proposing a complementary view that reconciles both intelligences. It argues that artificial intelligence represents an existential evolution that targets enhancing human productivity rather than replacing humans. Contrary to fears that artificial intelligence diminishes human relevance, this paper demonstrates how it complements human intelligence by ensuring collaboration and improved productivity in advancing knowledge and innovation.

The issue of discriminating against African religion by western authorities has long prevailed, which has affected its identity. Going by history, African religion has served the purpose of being the bedrock that the African system rests on. By nature, it is responsible for the values, principles, worship, and philosophies that guide the affairs of the people. However, with the advent of westernisation through colonialism and all sort of oppressive relation, African religion became discriminated at and considered unideal for the people, thereby depriving them of their identity as a people. Their identity (Religion) was dismissed on the basis of being fetishistic, primitive, superstitious, and inhumane, reinforcing a narrative that delegitimizes indigenous spirituality while promoting Western Christian practices as superior. This systematic mischaracterisation has alienated Africans from their religious heritage, thereby eroding their identity in the process. Ironically, many of the practices embedded in the African religion are equally present in the Western religious practices. However, one considered superior over the other to facilitate cultural domination and control. In response to this historical distortion and injustice, this paper critically examines these narratives, reaffirming the authenticity, richness, and sanctity of African religion. Through conceptual and critical analysis, this paper exposes the original nature of African religion to reclaim its credibility and highlight its significance in restoring the African identity. It argues that African religion is far from being a mere collection of superstitious practices; rather, it is a system of morality, spirituality, and interconnectedness with the world, which defines the identity of the people.

This paper examines the nature of African religion and the influence of Western misconceptions on its development and perception. Historically, African religion has functioned as a benchmark for the values, principles, and philosophies that shape the daily lives and ethical frameworks of African societies. It encompasses a unique belief system, reverence for a Supreme Being, and a profound connection to community and nature, among other qualities. However, the advent of Western institutional religion significantly altered this dynamic. Western thought often dismissed African religious practices as fetishistic, primitive, or inhumane, thereby marginalizing these traditions and replacing them with Western Christian practices. As a result, this influence alienated and marginalized African peoples from their indigenous religions, altering their identities. Ironically, Western practices promoted values and principles similar to those inherent in African philosophy, but classified them as superior to facilitate control over Africans. This paper critically examines such narratives, highlighting the authenticity, richness, and sanctity of African religion. By exposing the original nature of African religion and employing conceptual and critical analysis, the paper argues that African religion, far from being fetishistic, embodies the totality of African reality; it is a sophisticated system of moral principles, belief, spirituality, and deep connection to the world.

Today, environmental crisis is at the forefront of global debates due to the significant harm done to the environment over the years. This crisis has caused decreased agricultural yields, water pollution, flooding, and a decline in living standards, as well as affected public health. As a result, the global community has been compelled to address these urgent issues, for if left unchecked, they could be more disastrous to human well-being. Environmentalists have argued that these consequences, being the effect of climate change, can be traced to the degradation of nature by humans. To this effect, various coping strategies and preventive measures have been proposed to raise awareness and implement solutions, but environmental degradation persists. This, however, has been argued to be a result of a top-down approach to environmental crisis, which, as a result, led to a shift towards embracing a bottom-up approach to environmental crisis. This shift has sparked an interest in indigenous knowledge systems, for it is believed that the indigenous people have a closer relationship with the environment. In this context, we propose the Yoruba conservation approach, which prioritises fear in environmental management. The goal herein is to assess its relevance and effectiveness in addressing contemporary environmental challenges. Through a conceptual analysis, critical analysis, and comparative analysis, this paper argues that the Yoruba conservative methodology, which is founded on fear, may struggle to survive in today's scientific world, where innovative solutions and societal developments are scientifically driven.

The issue of environmental degradation globally is considered endemic to human well-being and the environment. This, over the years has attracted various responses from diverse spheres; cultural, religious, and philosophical perspectives. They highlight the role of belief systems in shaping environmental ethics, with much emphasis on stewardship and communitarian values. However, despite all attempts to contain this global issue, persistent psychological barriers, particularly confirmation bias and anchoring bias, continue to hinder progress in addressing environmental degradation. Informed by this problem, this paper examines how these biases in this context built on anthropocentrism, prevent individuals and societies from adopting sustainable behaviors despite global campaigns and awareness of climate change and its effects. Considering that many proposed solutions have failed to adequately address the psychological factors that reinforce environmentally destructive habits, this paper establishes that it is contingent on the lack of a comprehensive approach to recognizing and at the same time overcoming these mental barriers. To bridge this gap, this paper proposes the philosophy of Ubuntu as a remedy for mental decolonization, by encouraging a turn from human-centered thinking to a more interconnected, holistic view of nature. To this end, this study analyses the intersection between psychological biases and environmental ethics, and at the end shows how the Ubuntu philosophy could remedy the problem that exists. The paper argues that by adopting Ubuntu, individuals can deconstruct biases like confirmation and anchoring, which enables them to build a mindset that views the environment as a co-tenant of the Earth rather than a resource for neither exploitation nor abuse. This shift not only addresses the psychological barriers to environmental preservation but also promotes sustainable, ethical practices through a collective sense of responsibility.

The question of colonialism has been a deteriorating phenomenon in African history. Frantz Fanon conceived colonialism as a form of domination with the goal redefining the reality of the world of indigenous (“native”) peoples, which he considered possible through the means of violence. His conception of colonialism is that which with no doubt is embedded in vices and nothing more irrespective of the claims of the colonial masters that they aim at civilizing the people of Africa. Exploitation, extortion, economic stagnancy, regression, and many more vices were all recorded as effects of colonialism. It involves the domination of a set of people in their society by different people known as settlers from another society, promoting class distinction and dehumanization. In a bid to evaluate its effect and impact both on the dominated society and the settlers’ society (nation), Fanon also enters into the discussion as he criticizes the idea of colonialism from his perspective, thereby accentuating possible solutions. This work thereby exposes Fanon’s critique of colonialism, and its’ possible effects if and when followed as proposed by the colonial masters. Using Conceptual and critical analysis, this paper argues that Fanon’s revolutionary model must be reassessed, as contemporary struggles for liberation demand more than armed resistance considering the shift in realities.

Among the many issues being addressed by the global community, the outcry against domestic violence is at the forefront. This is so because it is viewed as a demeaning and deteriorating phenomenon. Within the confines of our society, domestic violence often involves violence against women and children and, in some cases, men. As such, it has been described as a severe issue with significant consequences for the victims. One of the many reasons for the crusade against domestic violence is its association with injustice, whereby the victims are denied freedom from abuse. However, in a world where agitations for inclusive environmental consideration persist, the domestic violence framework falls short of environmental obligation. While children, women, and men are recognized as part of our domestic environment, nonanimals and non-humans are also part of the domestic environment. Still, they are not included in the framework of domestic violence. This paper, through an earth-eco-socialist approach, aims to expose the belongingness of the environment (including non-humans and non-animals) as part of our domestic environment and argues that they should also be cared for in terms of domestic violation. It emphasizes the necessity to view domestic violence against children and, by extension, men as being partially geared towards, if not extended to the domestic natural environment. In conclusion, this paper argues that domestic violence is not only inflicted on humans (women, men, and children) but also on the environment, which is integral to a violence free domestic environment, and thus essential to be included in the framework of domestic violence. In light of this research, conceptual clarification, critical analysis, and a comparative study are employed.