About the Name Yoruba

A curious debate is going on about the group name of the Yoruba nation, the name ‘Yoruba’. All sorts of strange and fanciful things are being said about this name. Also, many people are calling on me to intervene in the debate. I therefore hereby intervene. But I cannot participate in the more flippant levels of debate over this or any matter; I can only make known the results of my serious research. I might add that what I reveal here is a small peep into a very important body of research on the Yoruba nation, a body of research that will, hopefully, soon appear as a book on the profile of the Yoruba nation. In modern times, the Yorùba people in Nigeria have exhibited a remarkable ́ degree and quality of unity as a people. Such strong unity is engendered primarily by their common love of, and pride in, their culture, their strong emphasis on development and modernization, and in their civilizational achievements in history and in modern times. It is also reinforced by their common identity with such ideals as love of freedom, respect for the individual, accountability of leadership and governance, the servanthood of rulers, religious tolerance and accommodation, hospitality towards all other peoples, tenacity in fighting for ideals, and a unique fixation, as a people, on progress in all facets of modern development and transformation.

Cultural Humility: The Bias Checker

Historically we have been taught to understand and embrace cultural competency, however, this focus has often led to a superficial understanding of others and seldom required one to better understand themselves. Cultural humility is based on one’s ability to engage in individual accountability and institutional accountability. Individual accountability is based on critical self-reflection and critique, lifelong learning, and the challenging of power imbalances. Institutional accountability requires one to challenge structural power. This session will: (1) explore ways to engage in critical self-reflection and critique; (2) describe how values and beliefs impact the interactions of our personal and professional lives; and (3) strategize ways to collectively model and practice in cultural humility in one’s personal and professional life.

The Indigenous Public Child and Neoliberal Settler-Colonialism: Theorizing the Intersections between the White Possessive and Neoliberal Accountability Regimes

This article examines accountability discourses in Alberta’s legislative debates on child intervention during the years 2016–19. I demonstrate that the supposedly apolitical discourse of accountability functions as a form of neoliberal and settler-colonial governmentality that reaffirms the legitimacy of settler state intervention into the pathologized Indigenous family. Using the death of Serenity in Alberta’s child intervention system in 2014, and the subsequent legislative debates surrounding her death and the lack of accountability in the child intervention system as a case study, I demonstrate that accountability as both a discourse and a mechanism moves between positioning Albertans-as-Victims, Albertans-as-Stakeholders, and, finally, Albertans-as-Responsible-Agents. Ultimately, I argue that shifting discourses of accountability, which move from governmental to societal to individual accountability, re-centre a relationship of settler possession in relation to the Indigenous Public Child, whose life and death become available for consumption by settler publics in exchange for governmental credibility and accountability.

Cooperative Learning to Reduce Inequalities: Instructional Approaches and Dimensions

This manuscript deals with how cooperative learning in pre-school and primary education can be dimensionalized in terms of reducing gender differences and inequalities. In this study, formulated through instructional approaches delivered in four medium- to very high-complexity schools (the number of students with an immigrant background ranging from 30% to 100%), 376 pre-service teachers and 43 qualified teachers were asked to analyze the instruction that they gave to 1658 pre-school and primary students over two consecutive years. Instruction was defined in terms of contextualized physical education challenges that included cooperative psychomotor physical challenges, guided discovery activities and psychomotor problem-solving. The analysis was based on reflective narratives on both gender differences and inequalities, which evinced 792 comments regarding gender (618 by the pre-service teachers and 174 by the schoolteachers) and 627 comments for inequalities (363 by the pre-service teachers and 264 by the schoolteachers). The analysis produced categories based on critical reflection—on both individual and classroom scales—from the pre-service teachers and the schoolteachers. Each of the cooperative learning dimensions, i.e., positive interdependence, individual accountability, promotive interaction, social skills, and group processing, were investigated to produce a set of principles and competencies that best promoted education for sustainable development. The research produced 42 principles that operated under the tenet of leave-no-one-behind, with positive interdependence and promotive interaction providing the higher number of principles that are best suited to tackle, through cooperation processes, equity and inclusivity issues in pre-school and primary education classrooms.

Electoral Rules and Corruption

A large literature reviews the effects of constitutional arrangements and electoral rules on various aspects of QoG. The state of the debate, so far, is not one that provides straightforward answers regarding the important institutions, the magnitude of the effects, or even their direction. Through a meta-analysis of the relevant literature, we seek in this chapter to evaluate the relationship between electoral rules and corruption. The results of the meta-analysis suggest support for an individual accountability mechanism that transcends the crude majoritarian–proportional distinction. We show that absence of corruption can be positively correlated with systems in which district magnitude is at its lowest (plurality systems) and its highest (proportional systems). The important electoral system features appear to be those that cultivate a “personal vote,” strengthening accountability between voters and individual legislators.

Individual Accountability in International Economy Policymaking after the Global Financial Crisis

In the aftermath of the global financial crisis, the design of accountability mechanisms has taken on renewed importance in academic and policy debates. Calls for holding individuals whose actions and omissions contributed to the meltdown accountable have gained traction in a number of countries after the crisis. Yet, individual accountability norms are seemingly absent from the international economic agenda in response to crisis. In this paper we address this puzzle by exploring the evolution of two major international organisations, the IMF and the FSB, in bringing accountability following financial crises. Our analysis reveals how these institutions have increasingly incorporated in their toolkit policy recommendations related to the unethical or illegal conduct by government officials of individuals in the financial industry, but these tools were geared almost exclusively towards forward-looking policies designed to deter the reoccurrence of illegal or unethical behavior rather than punishing or scrutinizing past wrongdoing. We argue that the extent to which individual accountability norms permeate the international economic agenda is mediated by the institutional characteristics of the organizations that comprise the international financial regime.

Opioid Storytelling: Rehabilitating a White Disability Nationalism

“Opioid Storytelling: Rehabilitating a White Disability Nationalism” argues that stories of the opioid crisis disseminate an emerging white disability nationalism that functions to morph and reconsolidate the “machinery of whiteness” around an affectively charged disability politics. Through a close reading of HBO's 2017 documentary Warning: This Drug May Kill You, directed by Perri Peltz, as well as Beth Macy's New York Times best book of 2018, Dopesick, this essay contends that opioid storytelling redeploys a panic about lost agency and increased vulnerabilities into a melancholic reinvestment in a fantasy ideal of white immunity nationalism. Opioid storytelling's “relapsed” whiteness, which invokes a long history of fears about racial degeneration, restores whiteness's category crisis by presenting middle-class whites as abled disableds, or dopesick addicts, in contrast to an unredeemable noncompliant blackness, and, in doing so, resolves the contradictions within conservative neoliberal discourses between sympathetic addicts and a simultaneous insistence on individual accountability and family values. Opioid storytelling reveals not only a contemporary morphing of a complex history of race and public health, but offers new identifications for “fragile” white subjects to reinvest in intractable hierarchies of white supremacism, while simultaneously thinking of themselves as liberal antiracists.