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["INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com International Journal of Education and Literacy Studies, 9(1), 86. https:\/\/doi.org\/10.7575\/aiac.ijels.v.9n.1p.86 Financial Stability Board. 2019. FinTech and market structure in financial services: Market developments and potential financial stability implications - Financial Stability Board, (February). Retrieved from www.fsb.org\/emailalert%0Ahttp:\/\/www.fsb.org\/2019\/02\/fintech-and-market- structurein-financial-services-market-developments-and-potential-financial-stability implications\/ Gozman, D., Liebenau, J., &Mangan, J. (2018). The inno- vation mechanisms of fintech start-ups: Insights from SWIFT\u2019s innotribe competition. Journal of Management Information Systems, 35(1), 145\u2013179. doi:10.1080\/07421222.2018.1440768 H., & Usman, O. (2021). Effect of Online Ticketing Decision Using Electronic Money With E-Payment System on Customer Satisfaction. SSRN Electronic Journal, 1\u201326. https:\/\/doi.org\/10.2139\/ssrn.3768138 Hossain, M. S., & Zhou, X. (2018). Impact of m-payments on purchase intention and customer satisfaction\u202f: perceived flow as mediator. International Journal of Science and Business, 2(3), 503\u2013517. https:\/\/doi.org\/10.5281\/zenodo.1408692 IMF. 2018. The Bali Fintech Agenda. IMF Policy Paper, (October), 43. Lectron, E. \u0130. C. (2015). Electronic Payment System (eps). Marisy, L., Ribeiro, S., Oliveira, L. S. De, Pereira, A. T., Duarte, F. R., Francisco, A., Pereira, C., Muniz, D., & Gavira, A. (2020). Theory of Creative Destruction and Economic Development\u202f: a discussion from the perspective of entrepreneurship and sustainable development. 6495(10), 391\u2013399. Nitin, B., Asst, G., & Subharti, P. (2017). The effect of electronic payment on customer satisfaction. International Journal of Advance Research and Innovative Ideas in Education, 3(3), 3556\u20133579.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Obi, J.; Ibidunni, A.S.; Tolulope, A.; Olokundun, M.A.; Amaihian, A.B.; Borishade, T.T.; Fred, P. Contribution of small and medium enterprises to economic development: Evidence from a transiting economy. Data Brief 2018, 18, 835\u2013839. Olomu, M. O. (2017). The impact of technological innovation on SME \u2019 s profitability in Nigeria Yusuf Opeyemi Akinwale *, Adeyemi Oluwaseun Adepoju and. 1(1), 74\u201392. Rohaeni & Marwa, N. (2018). Quality of Service to Customer Satisfaction. Economy,20(2), 241\u2013258. http:\/\/ejournal.borobudur.ac.id\/index.php\/1\/article\/view\/448\/444 S, J. (2016). A Study on Digital. International Journal Of Management Research and Business Strategy, 5(2), 83\u2013101. http:\/\/www.ijmrbs.com\/currentissue.php%0Awww.ijmrbs.com Saidani, B., Lusiana, L. M., & Aditya, S. (2019). Analysis of the Effect of Website Quality and Trust on Customer Satisfaction in Forming Repurchase Interest in Shopee Customers. Indonesian Journal of Management Science Research, 10(2), 425\u2013444. Schindler, J. (2017). FinTech and Financial Innovation: Drivers and Depth, Finance and Economics Discussion Series 2017-081. Washington, DC: Board of Governors of the Federal Reserve System. Shanmugam, J. K., Ping, T. A., & Thuraisamy, R. (2019). The Effect of Perceived Characteristics of DOI and Technology Adoption on SMEs Performance in Malaysia. 4, 4773\u20134779. https:\/\/doi.org\/10.35940\/ijrte.D7292.118419 Tiza, M., & Susanti, F. (2019).Effect of Service Quality on Customer Satisfaction, Case Study at JNE Company Padang Branch. 1\u20138. https:\/\/doi.org\/10.31227\/osf.io\/hx87m Zavolokina, L., Dolata, M. and Schwabe, G. (2016a), \\\"FinTech\u2013What's in a name?,\\\" Proceedings in International Conference on Information Systems, Dublin, pp. 1-19.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Harnessing The Opportunities In Agriculture For National Economic Growth Eze Chidi Nwauba Director, School of Part-time Studies, Legacy University, Okija, Nigeria [email protected] ABSTRACT In recent years, the contribution of agriculture to economic growth has been a subject of much controversy among development economists. Some economists contend that agricultural development is a prerequisite for industrialization while others strongly object it and argue from a different path angle. However, the aim of this paper digressed a bit as it focused on how the opportunities that abound in agriculture can be harnessed to develop the nation\u2019s economy. After discussing the connection between agriculture and economic growth, the paper touched on the different opportunities that can be tapped into by the polity. It also considered the challenges of agriculture in Nigeria before recommending what the government ought to do to harness the opportunities of agriculture optimally. One of the recommendations was that the government should subsidize machines used in agro-allied sector. Introduction From the inception of mankind, the first task God committed to man was cultivation which can be interchanged to imply agriculture. The first basic need of man is food which is a product of farming and animal rearing. Agriculture is the base and foundation on which the growth of stable human society has rested on all over the whole world, be it rural and metropolitan communities. This aspect of human activity is focused on the husbandry of crops and animals for food and other important purposes. Studying the history of economics, it is proven that agricultural revolution is a fundamental requirement for economic development.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Nigeria as a nation was known for its agriculture-reliant economy before the mid 50s. At the discovery of oil in Nigeria in 1956 at Oloibiri in the Niger Delta by Shell-BP, Nigeria joined the ranks of oil producers in 1958 when its first oil field came on stream producing 5,100 barrels per day (bpd). The nation gradually forgot about agriculture at this time until recently when key policymakers started considering the return of the masses to this sector. Victor (2009) The agricultural sector has the capacity to be the industrial and economic hub from which a nation\u2019s economic growth can start off. Certainly, more often than not, agricultural activities are usually more in the less developed rural areas where there the need for rural transformation, redistribution, poverty alleviation and socio-economic development is stronger. According to David (2007), agricultural development is considered to hold the key to economic development for most Sub-Saharan countries including Nigeria. He stated further that in Nigeria, there are several sectors that contribute to the total output of the economy. In practice, these are grouped into four major sectors, namely agricultural, manufacturing, oil\/petroleum, and services. Simeon (2006) postulates that the agricultural sector has the potentials to put landscape to use, assure sustainable management of renewable natural resources, make available environmental gains such as preservation, preserve biodiversity and add to the feasibility of rural areas development. Considering its spheres of activities at the macro and micro levels, the agricultural sector is tactically organized to have a high multiplies and connecting effects on any society\u2019s pursuit for socio-economic and industrial development. The growth of the agricultural sector in Nigeria has not been a smooth one. Nigeria derived great income from agriculture in the past. During the pre-independence period, the agricultural sector provided most for the GDP of Nigeria. Harrison (2001) posits that in 1929, export production was 57% of Nigeria\u2019s revenue of which","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com agriculture was about 80% of the export. After political independence in 1960, the status quo remained; it was then safe to call Nigeria\u2019s economy an agricultural economy, because agriculture was the engine of growth of the whole sector of the economy (Larry, 2003). Presently, the agricultural sector now accounts for less than 5% of nation\u2019s GDP (Gregory, 2014). It is against this backdrop that the researcher set out to research on how to harness the opportunities in Agriculture for national economic growth. There could not have been a better time to carry out such a researcher than now the country is experiencing recession in its economy. Keywords: Harnessing, opportunities, agriculture, growth Agriculture and Economic Growth: A Review Agriculture and the economy of any society are inseparable. As a matter of fact, there will always be a link between these two concepts because most economic activities are concluded with cash-flow towards agricultural products. Agriculture in Nigeria is a branch of the economy in Nigeria, providing employment for about 30% of the population as of 2010. The sector is being transformed by commercialization at the small, medium and large-scale enterprise levels. www.wikipedia.org Richard (2005) observed that agricultural productivity growth needs nurturing the links between the agricultural and non- agricultural sectors. According to Adebayo (2004), due to the solid growth linkage effects, agricultural enhancement can metamorphose to a wider economic growth in many nations even open economics during the early phases of industrialization.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Daniel (2010) submits that agricultural development plays a very important role in reducing poverty and transforming the economic. Agricultural development decreases poor standard of living through direct impacts on farm earnings and job opportunities while indirect impacts are achieved through linkages. The significance of intersectional link in the development process had already been widely acknowledged. (Hirschman, 1958 cited in Akpan, 2009) was one of the foremost theorists to stress linkage effect in the growth process even though his analysis was directed mainly on the backward and forward linkages created by government investment in industrial sectors. Opportunities in Agriculture and the Nigerian Youth Prior to the break of civil war in Nigeria, the nation had more than enough food to cater for its citizens. However, it is documented that from 1973 things started changing (for bad) and so it has been until the present, even worse. It is sad that even though over 70% of the nation\u2019s land is fertile for farming, the youth are not persuaded to see farming as a business or occupation. Rather, most youth grow up dreaming of working in a bank hall, an oil firm or other blue chip companies. Even though the \u201cgood jobs\u201d are increasingly becoming nonexistent, most people are yet to come to terms with agribusiness. Agriculture could be a money-spinning business in Nigeria, if people understand it to be a \u201cbusiness\u201d. The underdevelopment of Nigeria\u2019s agriculture does not negate the fact that opportunities lie therein. The major challenge people have with agriculture is that they see it as a very dirty job. This mindset is based on the fact that most people grew up seeing their parents in the village practice subsistence farming with crude farming tools. However, this is not the case as commercial farming is now becoming mechanized and even digitalized in advanced countries. Some of the opportunities that abound in agriculture are discussed below:","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Crops Farming: The major opportunity that agriculture provides is crop farming which is basically the tilling of soil, planting of crops and harvesting for processing. Crop farming can also be subdivided into food crops, cash crops, and horticulture which is the cultivation of flowers. Food crops are basically to provide food for the populace while cash crops are cultivated for commercial purpose with the intent of exporting them. Crops farming encompass the production of food and raw materials for other products such as rubber, cotton, etc. Adopting mechanized farming is all that is needed to improve this fragment of agriculture. Many youth can tap into this sector and improve their lives. Fish Farming (Aquaculture): This branch of agriculture is relatively new in Nigeria. It is basically the domestication of fishes for subsistence or commercial purposes. Fish farming requires some level of expertise and techniques which can be learnt in a short duration. People can also benefit from this segment of agriculture if it is optimized. Consultancy: Job opportunities can also be made available for consultants in the agro- allied industry. Consultants, here, are those that run agriculture business for farm owners. They are experts in agriculture who know the nitty-gritty of the profession. If the government develops the agricultural sector, more people can take up career as agro consultants and researchers hence another achievement in reducing unemployment. Technical Support: Here is another area that agriculture can provide opportunities to the populace and help grow the national economy. Technical support for mechanized farming is feasible if the agricultural sector is resuscitated. There will be technicians to repair and work on faulty farm machines hence another involvement of youth in meaningful tasks.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Commercial Activities: Through the thriving of the agro sector, people can indulge in buying and reselling of farm produce thereby making profits. This is another good medium for engaging the youth and reducing unemployment. Foreign Exchange: The government can generated a lot of revenue if it invests in the agricultural sector. Exported farm produce could generate revenues that run into billions of Dollars for the economy. Factors Militating Against Agriculture for National Economic Growth Agriculture\u2019s position in Nigeria\u2019s economy has remained critical for decades since her political independence. Many issues seem to be the bane of agricultural growth in the country and subsequently the economy. Some of these factors are natural which little or nothing can be done about but others can be tackled since they are self-inflicted. Some of these challenges are discussed in this section. 1. Land Tenure Challenge: Land is the most important factors of production in agricultural. The land tenure system is the way land is owned in a society and it is usually decided by the government of the day. The widespread land tenure system in Nigeria dampens agricultural land utilization. Mostly, land is inherited hence land is fragmented over generations. Population boost has increased the various avenues in which land can be put to use. This has greatly affected agriculture development hence economic development. 2. Poor Financing: Agricultural activities in the developing nations are mostly subsistent, hence the farmers are not armed with the needed funds, do not have the necessary collateral for loans collection, cannot have access to enough credit facilities, cannot afford high interest rates on loans either from banks or money lenders, cannot procure the most sophisticated machines for mechanized farming, and cannot employ","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com agricultural specialists whose salaries and wages are far above what the farmers can afford. 3. Nonexistent Good Storage and Processing System: To achieve any meaningful result in Agriculture and subsequently economic growth, there have to be a good means of storing harvested farm produce. However, in Nigeria, storage facilities like rafters, silos, cribs, rhombus, barns, are inadequate thereby leading to the perishing of crops (like tomato, pepper, vegetables, etc), pests and diseases that attack farm produce, fumigation of farm products thereby reducing the quality of farm produce, farm produce wastage, highly technical farm machines for local farmers to operate and also expensive to maintain. 4. Unsteady Policies and Governmental Programmes: The government also poses a challenge when it comes up with different programmes that gives farmer false hope yet never see the light of the day. For example, a few years ago, the Federal government planned to ease communication amongst farmers by distributing mobile phones to the farmers but up till the time of this paper, no farmer has received a phone even though money was disbursed for this cause. This insecurity discourages farmers and intending agriculturists. 5. Lack of Investment: Lack of investment is also a challenge of agriculture in Nigeria. Annually, government\u2019s budget for agriculture is not enough to meet the challenges this sector faces. Though foreign aid groups have supplemented the finances from the government, but most of these funds never get to the local farmers 6. Challenge of Basic Social Amenities: Social amenities like standard schools, electricity, cinema, good and functioning health system, recreational parks, good roads,","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com telephony system, sport viewing centers etc, are found wanting in rural areas. This often leads to rural-urban migration, reduction of the working population in the rural areas and subsequently low agricultural output. Recommendations Having considered the factors that militates against agriculture for national economic growth; the researcher puts forward the following recommendations: 1. The Federal government should review the land tenure laws to favour youth that will be interested in agriculture. 2. There should be subsidy of farm machines by the Federal government to enable farmers acquire them with ease. 3. Fertilizers dissemination should be done with all sincerity. If it is to be distributed free, it should be so with the government monitoring it. 4. The youth should imbibe agriculture as a solution to the growing unemployment plaguing the country. 5. The rural farmers should be assisted by improving their access to health and education in order to improve their human skills and also through measures like provision of utility vehicles that will increase their mobility so that they can move to take up opportunities in growth areas as they come up. Conclusion Generally, agricultural development provides opportunities for economic growth and development. From the paper, it is glaring that agricultural can provided the opportunities for economic growth should the issues discussed be implemented. In conclusion, from the paper, the opportunities in agriculture can open up a new chapter in Nigeria\u2019s economy once the government is ready and willing to encourage farmers and intending farmers.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com References Adebayo, A. (2004).\\\"Food Security under the 7-Point Agenda of President Yar\u2019Adua: Strategies, Prospects and Challenges\\\" Nigerian Institute of Social and Economic Research, Ibadan, Nigeria Akpan, H. (2009). Basic Economics. Tata McGraw Hill Publication Daniel, M.(2010).Roles of Policy Structuring, Implementation on Agricultural Development. All African Publication David, B. (2007).The Restructuring of the Nigeria Economy. Onitsha. Joannee Educational Publisher Ltd Gregory, P. (2014).Demand and Supply Perception of Traditional and Non-Traditional Agricultural Export Commodities to Macroeconomic Policies in Nigeria.Unpublished Ph. D Thesis, Department of Agricultural Economics, University of Uyo, Nigeria Harrison, S. (2001).\\\"The Prospects and Constraints to Diversification of Coffee to Agro-Industry in Nigeria\u201d,Journal of Agriculture Volume 4, No 2.Bowen University, Osun State, Nigeria Richard, O. (2005). Agriculture and its Roles on Economic Growth: Some Empirical Evidences. World Development Publications Simeon, Y. (2006). Private Sector and Agricultural Development in Nigeria: Enhancing Private Sector-Led Growth in Nigeria. Proceedings of the 15th Annual Conference of the Regional Research Units. Central Bank of Nigeria, Abuja, Nigeria Victor, M.O. (2009). \\\"Food Policy in Nigeria\\\", Analytical Chronicle, New World Press www.wikipedia.org\/agricultureinnigeria (retrieved 5 September, 2016 11:00 a.m)","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Social And Christian Ethics Kaigama A. Dio Department of Religious Studies, Prowess University, Delaware, USA [email protected] ABSTRACT It is worse than useless for Christians to talk about the importance of Christian morality, unless they are prepared to take their stand upon the fundamentals of Christian theology. Christian doctrine is what sets Christian ethics apart from the ethics of the world around us. It is doctrine that explains why and how Jesus\u2019 words and deeds have divine rather than purely human authority. We must never be afraid to be different from the world around us. INTRODUCTION The Christian socialism movement is usually thought to have begun in the 19th century. It has often been said that the experiment in Acts 2:44-45 of holding all things in common is the first Christians socialist experiment. The commitment to such themes can be found in the early fathers and in the development of the monastic movement. Robert Owen\u2019s (1771-1858) social experiments at New Lanark marked the first 19th century attempt at a form of socialist organization. There were some clergy who took an interest in it. The Christian social union, founded in 1889, was much more respectable of it. It was less concerned with direct action than with establishing social principles from Christian faith. The Christian socialist movement continues to this day. The Christian socialist group and movement today maintain the belief that the proper","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com contemporary political and social form of the gospel is to be found within socialist thought and practice. All ethics is to do with human conduct. The special concern of Christian ethics is to relate an understanding of God to the conduct of men and women and, more specifically, to explore the response to God which Jesus Christ requires. This article will focus on the distinctive features of Christian\u2019s ethics as seen from the standpoint of biblical theology. (For a broader perspective, see moral Theology). According to A.B. Michael banner (2009). Christian social ethics evaluates moral quality of the relation between social groups. It is also a term which is correct from a philosophy of science point of view and has, by now, become usual to describe the ethical discipline within the range of subjects of protestant and catholic theology which reflect systematically on the question of the justice of institutions of human society. In his famous essay \u201cThe will to Believe,\u201d psychologist William James makes it clear that there are some choices in life that cannot be avoided. In matter of morality, politics, and religion, we must make conscious choices made. The one thing I am here to say to you is this; that it is worse than useless for Christians to talk about the importance of Christian morality, unless they are prepared to take their stand upon the fundamentals of Christian theology. Works such as Jeffrey stout\u2019s Ethics after Babel destroyed the credibility of the idea of a \u201cuniversal morality\u201d. To make this point we may consider two highly acclaimed works on the theme of Christian ethics; Oliver O\u2019 Donovan\u2019s Resurrection and moral order, and John Mahoney\u2019s the making of moral theology. Despite differences between the two authors, one theme emerges as of major importance: Ethics rests upon doctrine. The foundations of secular ethics are in serious disarray. The notion of some universal morality valid at all places in space and time has lost credibility. Secular ethics has been fascinated by the notion of moral obligations, based on the Kantian notion of a sense of moral obligation. So there is a need to be able to develop foundations for ethics.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Weber\u2019s studies of the role of the prophetism and charisma, his fourfold typology of the relation of religious groups to the world. Social scientific and historical typologies are not able to do full justice to individual traditions or nor do they take adequate account of the denominational and laicized character of contemporary society. From the point of view of biblical social ethics, the two activities of prayer and evangelism must not be under-estimated as strategies for social change. Basic to the Judeo - Christian world- view is the conviction that God participates and intervenes in human history; party, at least, in response to the prayer of his people. Prayer is thus, among other things, a political and social activity of great importance. While social ethics is concerned primarily with corporate and structural good and evil, it is partly by means of individual moral agents that corporate, institutional reality is affected. Evangelism, among things, brings about social charge by means of the transformation of social actors, individual moral agents. Intentionally, Christian business, schools, political groups and other associations are other means by which this strategy may be employed. It\u2019s a resource not only for discernment but for social action. Biblical Christian social ethics, in both discernment and implementation, defines easy categorization as deontological (doing what is right without regard to consequences or teleological (the end justifies the means) ethics. REVIEW OF RELATED LITERATURE The English words, ethics ethical etc. are derived from the Greek \u2018ethics\u2019 meaning custom, habit or conduct. The science of ethics, which usually treated as a sub-section of philosophy seeks, to evaluate human conduct and the rules and principles used to control it. The English words, morals, morality etc. have similar meaning, but are derived from the Latin, Moss, mores, meaning habit, custom, manner of living etc. ethics is concerned with conscious and purposeful behavior and with the obligations and rules that relate to","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com it. It aims to discover what factors make actions good or bad, right or wrong both for individuals and for social groups. It is concerned with both theory and practice. Ethicist theories about what ought to be done and those, with varying degrees of success, attempt to show how their theories can be worked out in practice. They focus their attention not just on actual actions but also on what goes on in the minds of those who perform them. Their various emphases are to some degree highlighted by the vocabulary they are. The vocabulary of ethical study: 1. Right and wrong: These terms assume that an action or an intended action is compared with some standard of morality outside of the action itself. The standard could be a matter of social or traditional custom or of national or religious law. The idea of a standard showing what is right or wrong has produced much debate and a number of interesting, some which are briefly introduced. 2. Good and bad (evil). To say an action is \u201cgood\u201d or bad goes beyond its mere rightness or wrongness and passes a judgment on its quality and often at the same time, on the quality of the person performing it. His inner state of mind, his desires, motives, intensions etc, are either approved or censured. While an action can be right in the sense that it conforms to a tradition or a law, if the motives that produce it are selfish or unworthy, it is not a good action. In the New Testament the Pharisees gave alms to the poor, Jesus called what they did acts of righteousness (Matt. 6:1). He was saying that they were doing what was right but nonetheless their actions were bad, because their motives were not to help the poor but to call public attention to themselves. 3. Motivation: Motives are the desires and the intensions that move a person to action. Desire is an inner awareness of some goal. Which if it were to be achieved would make the individual concerned happy or bring him satisfaction or a feeling of being righteous. Intention has in view the result we hope to achieve through on action.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com A good intention can make an action moves valuable than it otherwise would have been but it cannot turn a bad or immoral action into a good one. 4. Obligation\/Duty: This is what is due by the individual in order to meet some moral necessity. It could be duty in relation to a moral standard imposed by custom or religion or in relation to the inner promptings of what is known as conscience or to both together. 5. Conscience: This is the faculty within us that judges our actions or our intended actions and which seek to direct us towards right actions. It is an activity of the mind that depends on knowledge to function properly. (The English word, conscience, combines the Latin cum, meaning \u201cTogether with\u201d and scientia, meaning knowledge). Conscience is thus based on knowledge and needs education if it is to function properly, normally, through the influence of families, peer groups and wider communities, it is educate to socially accepted standards that may or may not have an active or a latent religious content. From a Christian standpoint, it needs to be said that, while conscience is not of itself the voice of God, it can be and often is the channel through which God, speaks to us. It also needs to be pointed out that as Paul makes clear, conscience can be scared and give misleading judgment it can even be silenced. Secular approaches to Ethics In the modern world there is much confusion about the difference between right and wrong and even about whether there is any such difference! Secular ethical study today is approached from several standpoints. For example: 1. Rationalism: This assumes that man\u2019s reasoning powers are fully adequate to enable him to make right decisions about his behavior. It was on this assumption that the ancient Greek Philosopher, Socrates, maintained that knowledge is virtue. He argued","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com that gaining knowledge by education is the key to virtuous living. The German Philosoper, Immanuel Kant (1724-1804) is a famous who advanced the idea of a categorical imperative, which said-Act only can that maxim which you can at the same time will to become a universal law. To decide if an action (e.g. stealing) is moral a person should think have what would happen if everyone did it. 2. Existential relation: This is a philosophy that finds truth and reality in the experience of the moment rather than as the product of history or reason, the horrible word \u201cOmnicide\u201d meaning the death of everything living was coined. With such a prospect there seemed no point. In worrying about moral standards or about tomorrow. Tomorrow might not happen so the best thing would be to make the most of the present. Thus the Epicurean approach to life-Eat drink and be merry for tomorrow we die, came back with a vengeance. The individual was seen as a free agent set in a seemingly meaningless universe. He could find meaning only as he made use of the moment of time of which he was assured namely the moment that actually existed as he thought or spoke. That moment alone had real existence (hence the name, existentialism) and in it the individual was regarded as having complete freedom to control his or her own life. Such a philosophy admits of moral obligation, no goals, no models to be copied, and no ideals to which an individual is obliged to conform. Ethics, it argues, can at most describe or analyze moral concepts but cannot even attempt to define what morality should be, man is to be himself and do his own thing, if other individuals do different things so be it! Morality is then relative to such person or on a broader can vas to each particular cultural unit.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Many modern philosophers and many individuals believe that each person must create his own moral code and is responsible only to himself. He must not see himself as under obligation to a supreme God or to absolute laws of right or wrong. Morality is thus entirely relative to the interest of the individual or the group in the situation existing for him or for it at the moment. Western education has been considerably influenced by these ideas and now tends to be value-neutral in matters ethical. As a result children are often left in a moral vacuum! The relativists cannot make to measure or evaluate any action and make concepts like better or worse, higher or lower, progress or regress meaningless. 3. Post Modernism: This is the philosophy that dominates thought in the western world at the beginning of the twenty-first century. This influences education and the media. It questions and undermines traditional values, whatever their sources and it challenges and dismisses Christian teaching and Christian absolutes. It pervades modern society and whether we like it or not it influence our children and our grandchildren and it probably influence each one of us to some degree. Some postmodernists go as far as to say that there is no such thing as truth. All we have or can have are interpretation, your interpretation. My interpretation and the other person\u2019s interpretation. The emphasis is not on reality but on interpretation, on the interpreter rather than on truth. Each person speaks the truth as he sees in his own situation and nothing that anyone says is universally true or valid. There is no belief in divine revelation, no belief that God has set parameters for human behavior. Biblical basis morality has been swept away. Every belief, every moral obligation is purely a matter of individual choice. One person\u2019s interpretation of these things is as valid as that of anyone else. Self-autonomy is at the heart of this philosophy on one no set of laws can tell me what I should not do-I","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com am my own master. What matters for the postmodernist is that the individual is free of all rules and free to make his or her own choices and to find personal happiness and fulfillment as he or she pleases. Each one should therefore seek success and prosperity without the restrictions imposed by any laws or rules, religious, or otherwise. Virtues like humility and self-sacrifice are at a discount. \u201cIf you desire something, go for it has become the motto of many. Theories about moral standards: 1. Fittingness theories: There say that the righteous or wrongness of an action or a contemplated action depends on how it fits in with some factor or with some set of factors outside of itself. Technically these are known as \u201cdeontological theories, a designation that derives from the Greek word, Deon meaning what is needful due or proper. In general the factor or factors with which actions are compared and by which they are judged are two types. They involve either a set of rules (laws) or the demands of the specific situation in which an action takes places on this view each person is regarded as under a duty to act in a way that harmonizes with a rule or with the needs of a situation. (i) Fitting rules or laws: (a). Customary and national laws throughout history people have understood the moral standard, to which they had to conform, to be a collection of written or unwritten laws. One of the earliest written codes of law is that attributed to Hammurabi around 1800BC. African societies have customary law while religious communities have law which they tend to regard as originating with a deity, Jews find them in the laws of the Old Testament and in the Talmed, while Muslims use the Koran; Christians see them as laws of God and of Christ as revealed in the Bible. Modern states have developed national laws, which require their citizens to behave in particular ways, like paying taxes or driving vehicles on either the right-hand or the left-hand side of the road. What must be","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com recognized by Christians is that obeying such laws is not the same as obeying God\u2019s laws. To put it another way what is legal is not always moral. (b). Natural Laws: Some secular thinkers say laws about behavior are written on the human heart as part of what they call the nature of thing scripture has of course a doctrine of law (Rom. 2:14-16) Romans Catholics make more of \u201cnatural law\u201d than do protestant. They tend to follow Thomas Aquinas (1225-1274), who taught than human reason was such that men could work out and prove the existence of God as a \u201cfirst cause\u201d from observing the created world. This was known as his \u201cnatural theology and was soon extended to ethics in the form of natural law\u201d. This law is said to be of universal validity unchanging and unchangeable and readily recognized by men the law written on the heart and transmitted from generation to generation men are therefore regard as having an innate capacity that enables them to recognize and pursue goodness and reject evil. In catholic thought natural law acts, then as an authority additional to scripture and church tradition. Natural law tends, however, to be expressed in rather vague generalizations, which are often difficult to apply specification to the personal and moral problems ordinary men and women have to face. At the same time it tends to produce an emphasis on rights that can encourage a selfish pursuit of one\u2019s own or ones community rights to the neglect of the duty to uphold the rights of others guidance of absolute laws and of universal principles is needed. Fitting Specific situations (Situation Ethics). Those who adopt this view regard an action as right or wrong on the basis of how it does or does not fit the situation in which it takes place. What matters ethically is the way we react to the circumstances of that situation. The result is an individualistic \u201cborn-of-the-situation ethic that can ignore all other standards of morality, situation ethics ignores all pother standards and in the end","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com destroys all the inherited wisdom of the past No.-one can be guided by a custom, a rule, a law or by an example from earlier times. Everyone does what he thinks is right in the situation of the moment. On the situation ethics the individual is the final judge of what is right and the basis of both social and biblical morality is destroyed. Similarly, society can neither be commended nor condemned because there is no standard by which it can be judged. Some professed Christians have adopted a slightly modified situation ethic position for the Christian love is defined by biblical values and biblical laws. Those values require certain attitudes and actions like giving practical care to neighbor. They rule out actions that could harm others. The idea of love without such definitions being the standard of morality is inadequate and essentially uncertain. Consequentialist (Utilitarian) Theories these take several forms but in general say that the rightness or goodness of actions is to be judged by their consequence that is by what they achieve. Actual result are more important than intended ones, right actions are those that are useful (have utility, hence the name). Utilitarianism is producing ends thought to be good. Good consequences are thought of in terms of maximizing human wellbeing but anticipating or measuring this is virtually impossible. On these theories good consequences are thought of in a variety of ways: They can focus on: * What is useful for oneself: This is known as Egotistic or Egotistical Utilitarianism, because it is concerned only with personal benefit or personal happiness. * What benefits most people: This is Altruistic Utilitarianism and is generally regarded as more attractive than the egotistical variety because it tends to inject something of the idea of \u201cjustice for all\u201d into that of utility. * Gaining Pleasure: This is called hedonistic Utilitarianism. It can be either egotistical (the only worthwhile consequences is one\u2019s own pleasure) or altruistic (the good consequence is the pleasure of others).","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com * Fulfilling High Ideals: this is known as idealistic Utilitarianism. Its advocates concern themselves with ensuring that their actions and those of others are such as express ideals like love, virtue, beauty etc. * Maintaining a minimum of Rules: there are some utilitarian\u2019s who try to improve the image of consequentist ethics by using a small number of moral rules that seek to limit self-indulgence and for injustice these are called \u201crule-utilitarian\u201d from a Christian perspective it has to be said that:- * Utilitarianism can negate justice utilitarian (Consequentialist) theories tend to encourage the idea that \u201cthe end justifies the means \u201cThus if an action that in itself would be unjust or otherwise unacceptable, can be useful in producing a desirable end, his thought to be right. What works for an individual or for a social group is regarded as morally right. On utilitarian premises an innocent person for example, could be punished on a false charge in order to deter others and if some deterrence occurred the punishment would be adjusted useful and right, similarly weapons of mass destructions can be used in war and if they produce victory for the using nation, their use is judged to have been right. On other theories such actions would be regarded as a serious denial of justice and grossly immoral. For the utilitarian what is disliked (justice) can be ignored while what is favored (utility) is encourage!. * Utilitarianism falls short of the Christian ideal the lack of emphasis on moral absolutes and justice is good reason for regarding consequentialist or utilitarian theories as inadequate and less than Christian. LIBERATION AND GRATITUDE Why Christian Ethics? In our course on ethics (from the Greek work ethos \u201ccustom conduct), we deal with the concrete steps of Christian discipleship after having seen what God has done among men to advance his kingdom we try to understand how men should respond by doing the","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com good by ordering their everyday affairs and so become co-workers in the promotion of the kingdom. Our intention on basic ethics is to relate faith to action so that we can test our insight in various situations. Dogmatic and Ethics: We want to \u201capply\u201d the Gospel we know that any description of Christian ethics will vary in given time and circumstances the more we try to \u201cContextualize\u201d our efforts, that is to apply the message to specific situations. Therefore an ethic in the African context may reveal differences as well as similarities to that in a western setting however, any such differences must not lead to dissension but can be done within a ecumenical fellowship of churches and may actually enliven their dialogue. In our application of the Gospel we enquire about a way leading from theory to practice. This does not leave the Gospel behind, but brings it in as a primary reference for our decisions. In the way we lead our life is revealed how much we have understood of our faith. In this sense Christian ethics is basically theology and not simply a Christian version of applied general science like psychology, sociology or philosophy. As in all other matter of faith, so also in ethics, we rather depend on God\u2019s revelation and on the guidance of his Holy Spirit. Naturally ethics should then are part of dogmatic it in matters of doctrine, we deal with faith and understanding then ethics are concerned with what follows namely faith and doing. Both aspects like justification and sanctification belong together only for outward reasons of order do we treat ethics in a separate course. Autonomous Ethics? Ethics is part of theology. But here we already hesitate. Is not ethical behavioura general human accomplishment? Has not every man his moral code and at least source remnants of a moral conscience? Is not a decent life pretty much a matter of tradition and","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com upbringing combined with the application of common sense? Why is theology needed for ethics if everyone knows with more or less clarity what is good or bad? As a matter of fact in all religious the various duties were regarded as the guardians of moral. In Africa for instance, the ancestors control the use of property the relations of the sexes and the attitude of the children to their parents. The community which depended on the favour of the spirits and the living-dead assigned to each member his role and way of behavior. In fact all over the world morality and religion support one another and there are laws and orders enhanced by divine sanction. Even where man have tried to get rid of these religious sanctions and affirmed their autonomy they still knew about right or wrong. The stoics for instance relied for their ethical conduct on experiences on common sense (they greatly valued the so-called \u201cGolden Rule\u201d) an on Lagos-reason by which natural laws could be found and followed. Religion become something which adult responsible men did not need any more for ordering their life. Likewise the philosophysicial trend of idealism tried to separate ideas of the good from traditional religious support and build up a system of independent, self-evident values thereby following the famous Greek philosopher Plato. Since the age of enlightenment (Rousseals Kant) Idealism has progressed even further on its way of establishing an autonomous ethic (this is described in details by N.H.S qe Christian ethics in Ch. 6). How can the good be recognized? When we say that ethics is theology then we admits against the above mentioned voices that(a) faith and action cannot be separated and (b) that we do not really know by ourselves what is the good. Rather, God must come to us and make his will know to us. In the same way as we cannot understand the Gospel without human reason so, we cannot recognize the demands which it contains. Whatever men claim a natural knowledge of the good we point to the revelation in Christ. Wherever men claim the information of their reason or at their conscience we","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com have to rely on the guidance of the Holy Spirit. But were not communities, guided by traditional religious, well ordered by the laws of the time? Indeed passages like Rom. 1:18ff and 17:24ff, suggest that there is natural knowledge of good and bad among non- Christian so that they are to be held responsible. However, some theologians have used these verses to allow the philosophies of stoics or idealists to enter into theology. Consequently, they speak of the image of God in man not being affected by sin not faith building upon the foundation of reason and natural law, or they distinguish between general and special revelation. Only an optimistic view of man which disregards the extent of sin and a minimized view of what Christ did to save man, can agree to such a compromise between theology and philosophy between general human ethic and Christian ethics. In fact in Roman, I we read that the knowledge of God actually did not lead to obedience and salvation but rather to disobedience and judgment, a possibility did not become a reality and even then it is the gospel that reveals the hopeless conditions of Jews and gentiles: Romans 1:18ff cannot be separated from 1:17 what others may know by custom to be good may appear in a totally new light once it is exposed to the demands of the gospel. Human ethics and Christian ethics We have made a fairly distinction between humans ethics and Christian ethics. We knew that this NT concept of man is not very popular. There are those what at this point do not follow the reformers, but lean more to the catholic tradition which holds a more positive view about man\u2019s faculties. Others may object with a view to African religious and philosophy. Coming from these such distinctions between nature and grace do not seem to be in line with a unified world- view. An ethics of decision between the old man and the new man looks \u201cforeign\u201d to people who are guided by standards which a whole community follows. Thirdly there are those who see the churches in Africa living","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com in fatal isolation. Must Christians not show greater solidarity with the non-believers? Why then such theological distinctions between Christian and non- Christian ethics? For us there is no other way but to recognize the good from what God\u2019s word tell us. We believe that not by simple adaptation and compromise by preserving the distinctly Christian character of our faith can we make a helpful contribution to ethical problems in Africa A dialogue profits by stating the differences, not why observing them. This does not means retreat into a ghetto. Also we plead for involvement and solidarity with man of other faiths. On this way there will also be agreements. Wherever non-Christian have been able to build up a decent system of morals which comes close to the demands of the gospel there we shall gladly honour their achievements. The Christians faith does not destroy human nature but confirms all that is good and decent. Even in the age of sin God did not want to leave his creation in total chaos, human ethics do help to preserve some order and justice. In fact, we have to learn a lot from traditional morals. In some instances Christians have been able to show signs of their new life; in other the followers of traditional religion were examples to them. We Christian do not add something to what plain human reason also may know. Rather we aim to human reason being transformed and enlightened by God\u2019s will. So there is a \u201cyes\u201d and a \u201cNo\u201d to human ethics. Liberation: To be a servant of Christ means liberation this we regard as a basic sentence for Christian ethics liberated men when presenting their bodies as a living sacrifice carry with them the hope of liberation for the World. They know that this world is in the end not made free by human planning but by the power of the spirit (see & Rom. 8:26), consequently their sacrifice is spiritual worship. Ethics of liberation is the ethics of the cross. In the name of the cross we do not submit to suffering but we point to the way out onwards towards resurrection.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Gratitude: Looking at this from a different angle the ethics of liberation can also be described as an ethics of gratitude being grateful is a response of joy which wants to gladden a partner. Gratitude not only presupposes a gift as much but much more the whole attitude of love on the side of the giver who means to accept the other as a person. An attitude of \u201cI give that you may give in turn\u201d is not gratitude although it is deeply rooted in man\u2019s ideas of a balance of power. Gratitude is possible where the partner gives himself in his gift. Gratitude looks beyond a gift in as much as one\u2019s own gratitude is caused by the other. My gratitude accepts the giver of a gift within my life. It is clear from here that gratitude is no mere feeling or sentiment, but shows itself in actions faith as gratitude is the free action of man and not of God. Gratitude is allowed to man and God does not need any balance of payment. True, what man does is merely a sign. God remains a sovereign in his grace. Burt man\u2019s freedom is the joy in which he as a child and covenant partner reenacts God\u2019s election. We are grateful for being deemed worthy to act as co-workers. Our answer of gratitude finds its expression work and worship in praise and in deed. Gratitude is the restitution of an analogy between God and man (the image of God) man\u2019s action henceforth corresponds to what has happened to him. This is in fact so much that he is induced to present his \u2018body\u2019 that is all of himself. This is his doing as well as it is proof of what is the will of God. Marriage: Marriage is not a specifically Christian Institution. It is God\u2019s gift to mankind and for the Christian has its basis in the fact that at creation God ordained that a man and a woman come together and become one flesh. (Gen. 2:24). An institution for all peoples throughout the world marriages unite men and women and bring about the creation of new family units just as the creation ordained prescribed and","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com envisaged (Gen. 1:\u201d27-28, 2:24). A man leaves his parents to be joined to a wife and a woman has to do the same to be joined to a husband (cf 45:10). A number of steps arise in the process of establishing a marriage but of course vary from one community to another. In some cases they lack some of the essential demanded by scripture but nonetheless real marriages take place and have to be recognized as such in many parts of the world marriage are arranged by the parents of the couple. In societies where this is the norm such marriages often develop very successfully and the couple become happy with and dependent on each other. In order circles what is called \u201cromance\u201d is the dominant factor as boy and girl find themselves attracted to each other as kindred spirits. In that case factors like social class age compatibility, intelligence, education and religion play a part as each become delighted with the other decides that they went to share life together. Every society has customers or rituals through which they recognize a couple as married, some involve the family of the husband-to-be- in paying an agreed bride-price which would probably have to be refunded if the marriage should happen to break up, others require the bride\u2019s family to provide a dowry which she takes with bar into the marriage. In western societies these customers have largely been dropped but it is customary for substantial presents to be given by relatives and friends of both spouses. The actual formalizing of the marriage usually involves a feats or a series of feasts. In which the families of both parties and their friends take part to affirm their new relationship as in-law. In addition there is a formal ceremony of some kind at which the couple are declared \u201cman and wife\u201d and are authorized by their families and\/or by the law in their land to live together as man and wife. This gives them a new status as married persons. It provides a stable environment in which they can carry on the business of living and","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com working and of providing such an environment for any children their union might produce. That status is different from what would obtain if they simple lived together on informal basis in which case they would be neither single nor married but rather in a state of uncertainty. Marriage does, of course require the couple to live together in the same home and in a sharing of their economic resources. Such cohabitation will also involve sexual union which is in fact socially authorized by virtue of the marriage having been formally initiated. In most societies sexual intercourse is supposed to be restricted to the couple but there are some that allow some element of sexual freedom to the husband or to both spouse marriage to move that one spouse (polygamy) is often allowed but is mostly a privilege given to men. It is known technically as polygene. Under Islamic law, for example, a Muslim man can have up to four wives at the same time. In a small number of people groups in which men work in a way that demands long absence from home, women are allowed to have more than one husband. This is known as polyandry, customary or civil law are real marriages but from a Christian stand point they are likely to fall short of or even to run counter to what scripture requires. It is to scripture and its presentation of God\u2019s requirements for marriage that we now turn our attention. CHRISTIANS AND POLITICS: A few years after independence, people who have been brought together in one of the new African states still feel that the state is something recent. Previous loyalties go deep, the task of bringing citizens together for one political purposes is as urgent as it was deceased or two ago. Christians need to help in nation building some of the more conservative believes would like to keep faith and politics apart although Christ\u2019s kingdom is finally not of this world, we believe that Christian responsibility extends from the personal to the realm of politics. We want to view to the African situation and","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Christian contribution to peace and towards political liberation. Politics is the science of concentration on economics which dwells on the efforts of harnessing an equitable appropriation of care human and material resources politics is a inevitable part of life. All aspects of human life the individual the family the local community the state and nation are governed by politics and political leadership. Democracy is based on a division of power and on a wide recognition of individual rights. Parties are initiated by the people they usually formulate a programme and try to put it into practice for welfare. The clearer of their programmes the better the citizens can distinguish the alternative the better can government and opposition do their work. Democracy lives on a dialogue and on discussion. It was the party organizations and their devoted leaders who set in motion the strife for independence who today are putting forward the national objective for development parties continue to be vital. For the training leaders as well as for the masses to gain political maturity. Unfortunately there are also ugly sides of party politics like rigged elections corruption we spoke of this in connection with the nature of work nepotism and tribalism this has disillusioned many who today regard politics as dirty business. We do not support their view although the church as a whole should not form a Christian party and endorse only one party she should nevertheless encourage members to become active. Democratic principles were well known in African political systems of the past. The power of chiefs was often balanced by the council of elders a chief ruling by consent and by being the representative of all the people. What politics is after God created the world we read in Genesis 1:26-28 that he commanded mankind to govern or rule over it in the sense of maintaining and taking care of it as we read in Genesis 2:15 from this we can say that for the Holy Bible, politics is that art of leading people in such a way that the person who governs and the governed are not burdened or worm out in the process. It is the art of lifting off the burden of the governed or the led without putting much strain on them and the leader","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com and it is the art of freeing the led from any form of manmade frustration be it intentional or unintentional. The constant quest to satisfy the yearnings of the people is the pre occupation of the leadership rather than anything else. This is not farfetched from what we read from the great ancient Greek politicians, Aristotle concerning politics is the \u201cscience of man\u2019s welfare or happiness as a whole\u201d and the working out of how this happiness should be secured for the good of a given people through whatever form of government and social institutions deemed appropriate (Aristotle, Politicvs P. XVIII Yamsat, 2Vo1, P.8). In other words, politics is the ability to manage publics or governmental affairs for the common good or for the enhancement of the lives of all in a given state or nation and not the ability to mass the wealth and power to oneself to the detriment of the majority of the people, as Nigerian politicians are known to do. The negative understanding of politics we therefore see today is contrary to what politics is meant to be. It is because of the secular and oppressive nature of politics in modern times politics has simply defined as \u201cthe science and art of governmental affairs\u201d in which \u201cfactional scheming for power and status\u201d after using crafty or unprincipled methods \u201c(New world dictionary of the American Language). It is the sinful nature of humankind that has turned what God mean for the good of all to be manipulated by a few for the good of all to be manipulated by a few for the said of a few powerful among us and male it into a norm. The church therefore, has a moral duty to take us back to what God instituted political leadership for the orderliness and securing of his creation. CHRISTIAN SOCIAL ETHICS The aim of social ethics is to clarify the underlying values and principles which should inform practical understanding of and responses to social matters. Christians will","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com approach the task by seeking help in identifying such perspectives from Christian faith and through. Public policy, politics, economics war, poverty education racism, ecology and crime. These are example of the subject matter of social ethics. The task social ethics can best be understood in contrast to other related fields. In contrast to social history studies, what was the situation in the past and social science, what is the situation social ethics is concerned with what ought to be with the values and nouns against which the past and present are to be judged, while social ethics has a task distinctive from these of social history and social science, it cannot be successful in this endeavour without an ongoing interaction with these related fields. Social ethics includes reflection both on the problem of analysis and discernment of the social good and on the problem of strategy and implementation of the social good. Just as dogmatic theology exists to serve the church in its proclamation and worship, social ethics exists to serve the world by means of social reforms that will bring it into closer conformity to what is just, good and right no individual behavior is without social implication, no social situation or problem is without individual repercussions. As in the case of personal ethics, social ethics address two general sets of questions (each of which has discernment and an implementation aspect. This first has do with being (character) and the second with doing (specific decision and action). For social ethics and evil are not located merely in individual moral agents or in specific decision and actions. For Christian social ethics, however, it is essential to recognize that the subject matter of social ethics has received great attention throughout the bible from genesis to revelation. So too, most leaders and teachers of the Christian church over the past two millennia have given attention to social ethics, even if the label itself has not been employed. A contemporary Christian ethics should be rooted in and governed by","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Holy Scriptures as the word of God. The first task of Christian social ethics is the analysis of structures and situations and the discernment of good and evil in relation to these. Revelation and observation, Christian social ethical analysis proceeds in dialectic between revelation, the word of God \u201cfrom above\u201d and observation and experience from below\u201d. A sociological realism must probe beneath surface problems to a correct discernment of the fundamental forces and problem of our society. At the same time, analysis and discernment are informed by biblical revelation, by the word of God. From the Genesis account to God\u2019s questioning Adam, Eve and Cain, through Jesus Christ\u2019s questioning of Peter and the disciples, social ethics is rooted in the word of God. God not only illuminates, corrects and deepens our observations of social reality; he also raises new issues and problem often underacted by even the most realistic sociological analysis. Thus Christian Social ethics has a distinctive role to play in the broader society by giving expression to God\u2019s revealed perspective on human affairs. Creation much of traditional theological social ethics has been shaped by appeals to orders of creation (or sphered or mandates). The orders of the family and marriage, politics and the state, work and economics and sometimes others have been understood not only by reference to biblical revelation but also by common sense, reason and natural law. Each order or sphere has its own distinctive purpose and corresponding ethical framework. Whether or not social ethics is founded primarily on orders of creation, certain elements of the biblical revelation on creation have ongoing importance for Christian social ethics (cf. Genesis 1:2). The ethical good is defined by the will word and work of God. Humanity is intended to be co-humanity; a social, joyful partnership of human beings before God (it is not good for the man to be alone).","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com The kingdom of God even the most intransigent orders-of-creation social ethics acknowledge that a new order of redemption takes its place in society with the coming of Jesus Christ and the founding of the church. In Augustine terms, the most important constitutive factors in social history are the city of God and the city. For Martin Luther, the two kingdoms are distinctive in that God\u2019s kingdom is a matter of interior faith, while the civil kingdom concerns external affairs. For Augustine, Luther and others of course, the picture is considerably more complex than these summaries. It is in Jesus Christ that the word of God is most clearly and fully revealed-for social ethics as for everything else. The social teaching of Jesus is given in his \u201cplatform\u201d. Statement (Luke 4:18-21), in the temptation (Mathew 4), in his parables and discourses, in the Sermon on the Mount (5-7), in his farewell discourage (John 13:17), and in the events of the crucifixion and resurrection. The great command to love God and love one\u2019s neighbors, the call to unqualified servant-hood and sacrifice, the golden rule, the call to simplicity and away from worship of material things and so on give the essential dimensions of Jesus social ethics. Christian social ethics must reflect not only on the traditional maintain interpretation of the meaning of Jesus Christ. These differences are important. Nevertheless they are also all are examples of the attempt of Christian thought to make sense of our social vocation in the light of our belief in Jesus Christ. Furthermore, they all seek to help church from specific judgment on the basic-order matters, of the day and thus to the meaning of Christ\u2019s reign in our social history as well as in our personal experience. It is the problem of strategy and implementation. Contemporary reflection on how Christian (or religious) conviction relates to society has been influenced a great deal by social historians and social scientists. While Karl Marx (Emile) Durkheim, and others have also had considerable influence, this reflection is most often indebted to pioneering studies done by max, Ernst Troeltsch, had H. Richard Niebuhr. Weber\u2019s studies of the role of prophetism and charism, his fourfold","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com typology of the relation of religious groups to the world (inner-worldly and other worldly asceticism; inner worldly and other worldly mysticism) and his classic study protestant ethics and the spirit of capitalism continue to be an important point of departure for reflection of problems of strategy and implementation of Christian social ethical concern. Ernst Troeltsch\u2019s social teaching of the Christian churches. Proposed and gave voluminous historical illustration to a threefold typology of church, sect, and mystical association Neibubr elaborated and modified Troeltesch\u2019s typology into five categories, which remain influenced in many current discussions. \u201cChrist against culture\u201d is represented by the sectarian Anabaptist Approach. \u201cThe Christ of culture\u201d is represented by Ritschl and the accommodations approach \u201cChrist above culture\u201d is represent by Thomas Aquinas and a synthetic approach. \u201cChrist and culture in paradox\u201d is represented by Luther and the dualist approach. \u201cChrist the transformer of culture\u201d is represented by Augustine and the conversions approach. Social scientific and historical typologies such as the above are not able to do full justice to individual traditions. Nor do they take adequate account of the \u201cdenominational\u201d and laicized\u201d character of contemporary society. Prayer and evangelism: From the above of view of biblical social ethics, the two activities of prayer and evangelism not under estimated as strategies for social change. Means and Endji, Biblical Christian social ethics, in both discernment and implementation, defies easy categorization as deontological (doing what is right without regard to consequences) or teleological (the end justified the mans) ethics in particular, however, a teleological approach violates the biblical message, under no circumstances are evil means justified or permissible (Romans 6). The Christian is called to \u201covercome evil with good\u201d (12:21). Since the means chosen affect the character of the end, a good","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com end can be achieved only by the use of good means. Justice will be achieved only with just means peace with peaceful means. Freedom or equality with means that are characterized by freedom and equality. Christian reflection on strategy and implementation of the good that is discerned will always stress this in dissolved relationship between means and ends. Christian ethics and poverty: the poor are mentioned in various forms than three hundred times throughout the Bible. While the references can include someone who is spiritual poor (Mathew 5:3), the vast majority deal with material poverty. Poverty seems an inescapable part of the human condition, though there should not have been any poor among the people of Israel (Deuteronomy 15:4), there would always be poor in the land (15:11). Jesus indicated that there would always be poor people for us to help (Mathew 26:11; Mark 14:7, John 12:8). In biblical terms there are several causes of poverty. The first is God himself, who gives both poverty and wealth (1Samuel 2:6-8). He may do so out of judgment impoverish them if they turned from his ways in the promised-land (Deuteronomy 28:17). Above all, wherever we encounter the poor we must declare to the Goodness of Jesus death and resurrection and invite them to enter into a living relationship with the one who is ultimately most concerned with the plights. Theological task is not complete, however, if it is limited textual comparisons. Christian social ethics must go on to reflect on the basic themes of biblical faith and their implications for Christian values. Here theology is continually trying to hold in balance the beliefs. 1. That the word and its history are created by God 2. That nevertheless the world and human life within it have been spoils and corrupted by human sin. 3. That in God\u2019s purpose in Jesus Christ there is salvation and restoration and 4. That the future is to be one of hope of the transformation of our life and our world and of the unity of all this reconciled to God and to one another in Jesus Christ. This","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com theological task is assisted by a careful consideration of how the church has dealt with social questions through its history. CONCLUSION: Religion and ethics meets again in Christ gospel of the kingdom of God his version of the messianic hope and of the prophets\u2019 vision of God as Lord of history. Illustration of the earliest Christian moral life is been seen in Luke\u2019s impressive gallery (in Acts) of essentially good, happy, socially useful, courageous and transformed people, closely corresponding to his picture of Jesus in his gospel. James, too, probably presents an early picture of the church\u2019s moral stance, in a series of meditations on great words of Jesus in the manner of Jewish wisdom literature. Paul\u2019s ethical concern was to counter the legalism that had failed in his own life, and that threatened to confine the church to a Jewish sect, by insisting on the sufficiency of faith to save Jew and Gentile alike, and on the freedom of the Christian to follow the leading of the spirit (so Galatians). This transformation of people by the inner dynamic of the Christ-spirit is one of the central motifs of Christianity. If there is no love for the needy, there is no love for Christ who identifies with the needy, if there is no love for Christ, there is no faith in Christ, since without love is spurious; and if there is no faith in Christ, there is no salvation. John R. W. Stoll, in contrast with philosophical systems, the enduring marks of biblical ethics are its foundation in relationship with God, its objective imposed obligation to obedience, and its appeal to the deepest needs in people, its down-to-earth social relevance and its capacity for continual adaptation and development. The final biblical formation of the ideal as Christ-likeness is related directly to love and gratitude kindled by the experience of redemption, it is rooted in objective history (as the obvious ethical implicate of the incarnation), it appeals strongly to one\u2019s finest moral intuitions it calls","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com to Christ-likeness ministry among the needy of the world and to the fulfillment of God\u2019s kingdom on earth; and through the Christian centuries its many forms and interpretations, have proved its flexible adaptability to changing conditions. The early biblical command \u201cbe by holy for I am holy\u201d finds clear echo in the latest biblical promise, \u201cwe shall be like him\u201d. (Reginald E. O. White), only in the last century how social ethics come into its own as an academic specialization in philosophy, theology, and religious studies departments. The final aspect of social ethical works is the forming of the Christian mind and judgment on the issues. The Christian church has produced a wide range of different approaches to this work. These have included a number of views which do not accept that it is possible to relate gospel directly to the social order. There are certain inbuilt natural principles to which society must conform, if it is to live within the boundaries of the purposes of God. These differences are important. Furthermore, they all seek to help the church form specific judgments on the basic socio-order matters of the day and thus to witness to the meaning of Christ\u2019s reign in our social history is often identified with theological liberalism, and with some justice. At the same time, however, themes of social service associated with the social gospel were also prominent among evangelical bodies such as the Salvation Army or individual evangelical leaders like A. J. Gordon (1836-1895) IN Boston. This draws on theology of law and psychology of moral judgment developed by Thomas Aguinas on the canon law and on the common theological understanding of man\u2019s orientation to God as the summon beyond which derived from Augustine. Protestant thinkers turned increasingly to philosophical sources for their moral guidance and from the end of the 18th century were under the influence of the ethics of Kant. The resulting tradition of Christian ethics has been marked by a persistent anxiety about how the Kantian doctrine of ethical autonomy can be made at home in a theological context.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com The poor deserve impartial judgment, they are neither to be favored nor oppressed simply because of their poverty (Exd. 23:3-11; 30:15; Leviticus 19:5). We are to ensure that they are not denied justice (EAXD. 23:6) and are not be watched over by God, but those who oppress the poor are evil; they deserve to die (Ezekiel 18:10-13 and will be judged by God (Isaiah 3:13-15) since they show contempt not just for their victims but for their maker (Proverbs 14:31).","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com REFERENCES A. F. Homes, (Leicester, 1984; O. Odonovan, Resurrection and Moral Order Am Outline for Evangelical Ethics (Leicester, 1986; H. Thielicke, Theological Ethics, 2 vols. (London, 1968); C.Y.H. Wright, Living as the People of God (Leicester, 1983). A. E. Mchrath, Doctrine and Ethics, Journal of the Evangelical Theological Society 34, (June 1991); 145-56. A. B. Michael Banner, Christian Ethics, Cambridge, 2009. Cotham, P. C. Ed. Christian Social Ethics Grand Rapids: Baker, 1979. Chilton, B. and J. I. H. McDonald, Jesus and the Ethics of the Kingdom Grand Rapids: Eerdmans, 1988. David, Horton, the Portable Seminary, Bethany House, 2006. D. Cook, the Moral Maze London, (1983) Dodd, C. H. Gospel and Law: The Relation of Ethics in Early Christianity. New York: Columbia University, 1960. D. W. Gill, Social Ethics in Evangelical Dictionary of Theology, 2nd Ed. W. A. Elwell, Ed. (Grand Rapids: Baker, 2001), 1114-18. Grove Booklets on Ethics (Brancote, Nottingham, 1974), R. Niebubr, Moral Man and Immoral Society (New York, 1934), W. Temple, Christianity and Social Order, (Harmonds Henry, C.F.H. Aspects of Christian Social Ethics Grand Rapids: Baker, 1980. L. John, Ethics in Evangelical Dictionary of Christian Education, M. J. Anthony, Ed. (Grand Rapids; Baker, 2001), 259. Philip Turner, A Brief History on Christian Ethics Oxford: Willey-Black Well, 2015. R. E. O. White, Biblical Ethics in Evangelical Dictionary of Theology, 2nd Ed. (Grand Rapids: Baker, (2001), W. A. Elwell, Ed. 400-02. Worth, 1942); D. F. Wright (Led), Essays in Evangelical Social Ethics (Exeter, 1979).","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Culture As An Impediment To Effective Public Speaking Eze Chidi Nwauba Director, School of Part-time Studies, Legacy University, Okija, Nigeria [email protected] Abstract The paper took an overview on culture being an impediment to effective public speaking. It attempted to consider the place of culture in public speaking and the emphasis was on verbal and non-verbal expressions and other cultural practices that seems to reflect in public speaking of speakers. The paper also considered ethnocentrism as playing a very crucial role in public speaking. The paper finalized by stating ways in which culture could blend with public speaking to enable listeners get the messages passed. Introduction Throughout history people have used public speaking as a vital means of communication. What the Greek leader Pericles said more than 2,500 years ago is still true today: \u201cOne who forms a judgment on any point but cannot explain\u201d it clearly \u201cmight as well never have thought at all on the subject.\u201d Public speaking, as its name implies, is a way of making your ideas public\u2014of sharing them with other people and of influencing other people. Frank (2000) During modern times many women and men around the globe have spread their ideas and influence through public speaking. In the United States, the list includes Franklin Roosevelt, Billy Graham, Cesar Chavez, Barbara Jordan, Ronald Reagan, Martin Luther King, Hillary Clinton, and Barack Obama. In other countries, we see the power of public speaking employed by such people as former British Prime Minister Margaret Thatcher, South African leader Nelson","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Mandela, Burmese democracy champion Aung San SuuKyi, and Kenyan environmentalist and Nobel Prize winner Wangari Maathai. Communication is one aspect of interpersonal relationship that cannot be swept under the carpet and in communicating, issues such as culture is a determinant on how one communicates. When people listen to a speaker from a different cultural background, they tend to be on guard against the temptation to judge the speaker on the basis of his or her appearance or manner of delivery. Too often people form opinions about people by the way they look or speak rather than by what they say. No matter what the cultural background of the speaker, it is good we should listen to her or him as attentively as we would want our audience to listen to us. Since thousands of people in the Nigeria earn their living as professional public speakers. This paper focuses on the way culture stands as an impediment to effective public speaking. Culture as an Impediment To Effective Public Speaking Diversity and multiculturalism are such basic facts of life that they can play a role in almost any speech a speaker gives. Let\u2019s consider the following situations: A business manager briefing employees of a multinational corporation. A minister sermonizing to a culturally diverse congregation; an international student explaining the customs of his land to students at a U.S. university; a teacher addressing parents at multiethnic urban schools are only a few of the countless speaking situations affected by the cultural diversity of modern life. According to Nuel (2007), speech making becomes more complex as cultural diversity increases; part of the complexity stems from the differences in language from culture to culture. Nothing separates one culture from another more than language. Language and","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com culture are so closely bound that \u201cwe communicate the way we do because we are raised in a particular culture and learn its language, rules, and norms.\u201d The meanings attached to gestures, facial expressions, and other nonverbal signals also vary from culture to culture. Even the gestures for such basic messages as \u201chello\u201d and \u201cgoodbye\u201d are culturally-based. For example, the North American \u201cgoodbye\u201d wave is interpreted in many parts of Europe and South America as the motion for \u201cno,\u201d while the Italian and Greek gesture for \u201cgoodbye\u201d is the same as the U.S. signal for \u201ccome here.\u201d Many stories have been told about the fate of public speakers who fail to take into account cultural differences between themselves and their audiences. (See Richardson, 2001) Ethnocentrism is a common impediment in public speaking. According to Adiele (2009), ethnocentrism is the belief that our own group or culture (whatever it may be) is superior to all other groups or cultures. Because of ethnocentrism, we identify with our group or culture and see its values, beliefs, and customs as \u201cright\u201d or \u201cnatural\u201d\u2014in comparison to the values, beliefs, and customs of other groups or cultures, which we tend to think of as \u201cwrong\u201d or \u201cunnatural.\u201d Avoiding ethnocentrism in public speaking does not mean you must agree with the values and practices of all groups and cultures. At times a speaker might try to convince people of different cultures to change their traditional ways of doing things\u2014as speakers from the United Nations seek to persuade farmers in Africa to adopt more productive methods of agriculture, or as delegates from the U.S. and China attempt to influence the other country\u2019s trade policies. Martins (2003)","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com If speakers are to be successful, however, they must show respect for the cultures of the people they address. They need to adapt their message to the cultural values and expectations of their listeners. Conclusion In conclusion, culture can influence public speaking in various ways. However, it is imperative that that a speaker works on his speeches, he should be alert to how cultural factors might affect the way listeners respond. For classroom speeches a speaker can use audience-analysis questionnaires to learn about the backgrounds and opinions of the students. For speeches outside the classroom, the person who invites a speaker to speak can usually provide information about the audience.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com References Adiele, B. (2009), Culture and Public Speaking. Berkeley: University of California Press. Frank, M. (2000), Communication Studies: An Introduction. Cape Town: Juta& Co. Ltd. Martins,T. (2003), \\\"Culturally Diverse Families and the Development of Language.\\\" In Battle, Dolores E. (ed.) Communication Disorders in Multicultural Populations. Newton: Butterworth-Heinemann. Nuel, L. (2007), \\\"Language Intervention for Linguistically Different Learners\\\" in Seymour, Charlena M. and E. Harris Nober (eds.) Newton: Butterworth-Heinemann. Richardson, G.(2001), Multicultural Students With Special Language Needs. Oceanside, CA: Academic Communication Associates.","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com Influence Of Social Networks On The Sales Of Sensor Newspaper In Ikot Ekpene Local Government Area John, Ubong Friday, M.Sc (IV) Department of Mass Communication Prowess University, Delaware, USA [email protected] ABSTRACT The aim of this work is to examine the influence of social networks on the sales of Sensor Newspapers in Ikot Ekpene Local Government Area with a view to determining the extent to which social networking sites contribute towards the decline experienced in the sales of Sensor Newspaper. The information used was obtained through the survey method. Questionnaires were designed and administered to 385 respondents sampled from the population of Ikot Ekpene residents for this study. This sample size resulted from the adoption of systematic random sampling technique by which 10 major roads\/adjoining streets within Ikot Ekpene Local Government Area were considered. Out of the 385 questionnaires administered, 365 were retrieved and found useful for the analysis. Based on the analysis, it was found out that majority of Ikot Ekpene readership prefer reading the Sensor Newspaper online and as such, Social Networking Sites such as Twitter, Facebook, etc influence the sales of the hard copy of Sensor Newspaper. Base on these findings, conclusion was drawn and recommendations made. Introduction In today\u2019s world, newspapers, corporations, governments and other types of leading organizations simply give out information, and people would consume it by reading or looking at it. But this seemingly tried-and-true method is transforming. Simply making information available is not enough for today\u2019s public. Today\u2019s audiences expect to be able to choose what they read, and most believe they should be","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com able to contribute content and opinions, too. This shift, sometimes called the social network revolution, is not the death of journalism as Nigeria always knew it; it\u2019s the birth of a democratic movement that emphasizes some of journalism\u2019s key factors: transparency, honesty, and giving a voice to the person who doesn\u2019t have one. Many traditional and non-traditional media outlets report and comment on how the Internet and social network, especially social networking, have begun to seriously affect news organizations and how they operate. Although newspapers currently face a crisis on how to make the news profitable in the digital age, that isn\u2019t this report\u2019s main focus. How papers will make money has been talked to death. So, instead, this report will focus on how social network, especially social networking sites like Twitter, has begun to affect the news organizations and changed for better or worse. It also affect how journalists perform their jobs every day. Social Networks and Its Evolution There has been tremendous increase in the number of Internet users since 1995, the so- called \u2018\u2018Year of Internet\u2019\u2019. Affordable personal computers, at-rate unlimited access and the high speed Internet connection combined with a strong economy in the late 1990s and early 2000s powered the Internet to phenomenal growth in the United States. The time people spent reading online news has more than doubled between 1998 and 2006 Barthelemy, S. et al (2011). In exploring the distinctions and complementarities between the new media and mainstream mass media, the mass media are typically highly centralized, require significant investment and resources and can be heavily influenced by governments through various mechanisms and forms of control whereas the new media decentralized, require very low investment, provide greater interactivity and public participation and are much more difficult to control Yap, B., (2019). The parameters of freedom and","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com space found in the mainstream media are directly or indirectly prescribed by the government. Therefore, traditional media environment also brought about a worrying culture of self-censorship within the journalistic community Mahmud, S. (2019). With this scenario, it is therefore not surprising for the new media to gain popularity and acceptance in civil society. People are now free and have the opportunity to create their own news as well as to get the other side of the story by getting news from the Internet which is seen as free from control Rosenstiel, T., (2015). Anyone with a blog can be a reporter, anyone with a cell phone can be a videographer and anyone on Facebook, Twitter or a thousand other platforms can be a news editor, or at least a curator. Rosenstiel, T., (2015). Considering the new media to be a fast media, the case of vinodini, an acid attack victim who had lost her vision as Suresh, a 33yr old man, poured sulphuric acid on her face is traumatized and disturbed. The issue was viral on the new media especially on the social network asking the common people to respond to the incident by donating to the innocent girl for her loss. Unlike a normal picture or a status which gets \u2018likes\u2019 and \u2018comments\u2019, this viral share on Facebook, Twitter and online news have been ended up with a 1lakh deposits as of now. A media to share news and Information have also become the media to save life (Michael Opgenhaffen and Leen d\u2019Haenens 2011) Overview of Social Network and Newspaper The Social network and the online news have become the inherent part of modern society. The presence of new media and the Social network in particular, has posed a challenge to the printed newspaper. Readership habits seem to be changing as users turn to the Internet for free news and information. The alternate source of news and information is not only free but also acts fast. The \u2018instant\u2019 feature of the social network and the online news were one of the smart options for the consumers to accept it","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com globally. Moreover, the ample amount of informationand news provided by the internet which is updated every few minutes is never expected to be enjoyed by the newspaper that is received only once in a day. One can get back to the same news or any piece of Information without any struggle of storing the stack of newspapers on a rack which sounds very much tiring. Alternatively, the Internet could be used at anytime and anywhere without taking long time to search for a piece of Information. Over a decade almost 90% of daily newspapers in Nigeria have been actively using online technologies to search for articles and most of them also create their own news websites to reach new markets Mahmud, S. (2019) When the first social networking site (Six Degree) was launched in 1997, little did people envisage that it would usher in an era of more networking sites to come. This first networking site was based on the idea that everybody is linked with everybody else. It was referred to as \u201csmall world problem\u201d. Then in 2004, Facebook was established and was closely followed by other networking sites. Since then social networking sites have been on the increase as people keep on establishing one social network or the other. Kuss and Griffiths, (2011) defines social networking sites (SNSs) as virtual communities where users create individual public profiles, interact with real-life friends and meet other people based on shared interest. Also, McQuail, (2010) as cited in Okunna and Omenugha (2012) states that; \u201cSocial networking sites often known as \u2018social media\u2019 comprises of a number of internet websites that have been set up to enable and encourage users to create networks of acquaintances and also to share messages and audiovisual material, often available to a wider public. The current examples of internationally very popular social media are Facebook, Myspace, Youtube. They have become valuable commercial properties,","INTERNATIONAL JOURNAL OF ARTS MANAGEMENT AND PROFESSIONAL STUDIES ISSN: 2814-0370 VOL. 1, ISSUE 1,2021 AVAILABLE ONLINE: www.ijamps.com especially for related advertising, cross-media publicity and generating content from users\u201d. Moreover, it is observed that social networking sites are interactive, encourage interconnectivity among people of like minds and equally facilitate the sharing of pictures, audio and video among peers. However Facebook, Twitter, BBM and Youtube have generally remained the most popular social networking sites despite the fact that other sites are being launched too. The evolutionary changes to news publishing on the internet invoke a different kind of response from readers. News consumers are encouraged by the internet to become interactive consumers who are more demanding of the news provider. News consumers are empowered by electronic publishing (Panda and Swain, 2011). Furthermore, with the increase in the use of the internet, interactivity is the order of the day. People can use different forum to air their opinion. We are now in tune with words like \u201cblog posts\u201d, \u201ccitizen journalism\u201d, \u201cIndependent newspaper sites\u201d and \u201csocial networking sites\u201d. Various researches have also been conducted to define the roles of the modern journalism and gauge the impact social media have on them. In a recent study by Poeli and Borra (2010) titled \u201cTwitter, Youtube, and Flicker as platforms of alternative journalism: The social media account of the 2010 Toronto G20 protests\u201d, the authors wanted to find out the particular use of social media in the light of the history and theory of alternative journalism, using the G20 protest. They discovered that \u201cas with many previous alternative journalism efforts, reporting was dominated by a relatively small number of users. In turn, the resulting account itself has a strong event-oriented focus, mirroring often-criticized mainstream protest reporting practices\u201d. Another researcher, Nobil (2010) conducted a study titled \u201cIs twitter a useful tool for journalists?\u201d based his study on close observation of the Guardian\u2019s coverage of the G20 protests and other"]