OSARENOMA OMORUYI

Between 2015 and 2024, the Kingdom of Saudi Arabia underwent a monumental socio-economic and diplomatic pivot, driven by its ambitious Vision 2030 blueprint. Central to this transformation has been an unprecedented multi-billion-dollar investment in global sports. This paper evaluates Saudi Arabia’s strategic deployment of sports as an instrument of soft power and public diplomacy during this pivotal decade. Utilizing a qualitative case-study methodology framed by Joseph Nye’s conceptualization of soft power, the study investigates the mechanisms through which the Kingdom has sought to reshape its international image, diversify its hydrocarbon-dependent economy, and foster global political goodwill. The analysis reveals a multi-layered approach characterized by the aggressive acquisition of elite foreign clubs, the domestic integration of world-class sporting icons, and the securing of hosting rights for high-profile mega-events. The study finds that while these initiatives have effectively repositioned Saudi Arabia as an indispensable hub in global sports governance, they have also generated a distinct soft power paradox—manifesting as deep international polarization and widespread accusations of "sportswashing." Ultimately, this paper underscores the complexities of state-backed sports diplomacy, demonstrating that while financial capital can swiftly command global attention, translating that presence into enduring cultural attraction remains a contested geopolitical endeavor.

The study examined the impact of Cold War politics on the struggle against apartheid in South Africa between 1945 and 1991. It explores how the ideological rivalry between the capitalist West and the communist East shaped international responses to apartheid and influenced both support for and opposition to the apartheid regime. The research highlights that Cold War dynamics significantly affected diplomatic relations, economic sanctions, and liberation movements, particularly as global superpowers strategically aligned with or against the apartheid government based on geopolitical interests rather than human rights considerations. It also shows how liberation movements such as the African National Congress (ANC) received varying levels of external support, especially from Eastern Bloc countries, which strengthened their capacity for resistance. However, Western powers’ anti-communist priorities often delayed stronger action against apartheid, thereby prolonging the system’s existence. The study concludes that Cold War politics both complicated and shaped the international struggle against apartheid, influencing the pace and nature of its eventual collapse in 1991, and recommends a more balanced historical understanding that considers global power politics in assessing anti-apartheid efforts.

There are many Festivals in Nigeria, some of which are dated to the period before the arrival of the major religions in this ethnically and culturally diverse society.1 Festivals in Nigeria can be categorized into four, which are music, film, cultural, Christian and Muslim festivals. Most importantly, celebration of cultural festivals such as Argungu fishing festival (Kebbi State, North Western Nigeria), Calabar Carnival (Cross River State), Carniriv (River State) to mention a few is acclaimed to be a unifying force connecting people from different race and background together.2 This is because celebration of these cultural events in most cases remind people of their past. It is regarded as heritage resources that facilitate social cohesion. Celebration of cultural festivals serves as vehicle that drives the economy of a community through the derivable economic benefits especially during the festive period.3Against this backdrop, this study examines the socio-cultural and economic impact of the Igue festival to the contemporary Benin Kingdom. The Igue festival is the biggest and most flamboyant of all the festivals celebrated by the Oba and people of Benin Kingdom. It is normally celebrated with a lot of pomp and pageantry during the first half of the month of December (first fourteen days of the month) of every year.4 The Igue festival is a set of annual cycle of rituals and rites that are performed to purify and strengthen the Oba and the kingdom in preparation for the New Year

The definition of marriage varies according to cultures. Marriage is a legal union between a man and woman as husband and wife. In some jurisdictions, it is a union between two persons in the same sex usually entailing legal obligations of each person to the other. Marriage is also called matrimony or wedlock. It is a socially or ritually recognized union or legal contract between spouses that established rights and obligations between them and their in-laws, as well as the society in general.2 When defined broadly; marriage can be recognized by a state, and organization or a religious body, a tribal group, local community or peers. Oxford advanced dictionary defines marriage as the legal relationship between a husband and a wife. According to the definition above, which states that marriage could also be a union between two persons of the same sex which has a legal backing.3 However,, this research stands with the definition that are based on marriage being a union between a man and a woman which is the most acceptable in Egbudu-Akah land and not the other way round. Egbudu-Akah is a town located in Aniocha-South Local Government area of Delta state. Akishe River formed the boundary between her and Ashama, Ubulu in the East, in the west bordered by Ekuku-Agbor, in the south by Ejeme and Nsukwa and in the North by Ute-Okpu. Egbudu-Akah, is located in the forest belt of the state, Delta, it covers a total of about twelve (12)miles east to west, and the same North to South

The work examines the operation of British economic policy in Benin specifically as it relates to rubber production. Before the emergence of the British colonizers, the people of Benin were engaged in cottage industries which included cloth weaving (textile), basket and rope weaving, wood carving (art and craft), blacksmithing, pottery, soap and palm oil processing, palm wine tapping and food processing. This work argues that a traditional industrial structure and practice in Benin had attained a level of sophistication prior to the emergence of British who sought to impose new demands on society. The people as well as their institutions were not receptive to the new demands. Rather, there was a conscious effort to meet colonial expectations
while at the same time formulating strategies that would accommodate the traditional practices.1 With the advent of imperialism and colonialism, in the late 19 th century in West Africa, there was a great demand for raw materials from the periphery by the metropole. Esanland was no exception.

Military rule in Nigeria between 1975 and 1979 marked a significant chapter in the nation's history, particularly under the leadership of General Murtala Mohammed, the regime was invested into a series of reforms that not only reshaped Nigeria's domestic landscape but also profoundly influenced its foreign policy objectives. This project provides a comprehensive overview of Murtala Mohammed's foreign policy thrust during his brief tenure, analyzing the motivations behind his decisions, the geopolitical context of the time, and the implications for Nigeria's international relations

Beyond beautiful fabrics, the Nigerian fashion transcends more than just aesthetics. The story of Nigerian Fashion does not begin on modern runway. Its roots go deep into the history of powerful Kingdoms. From the intricately woven clothes of ancient empires to the contemporary designs, Nigerian Fashion has served as a powerful tool for shaping global perceptions of the nation. Taking a look at the vibrant colour characterising the Benin people's outfits, the fine velvet textiles adorning the people, intricate coral beadwork, and luxurious woven cloth, all these was unlike anything the Portuguese had ever seen upon firstcontact in the 15th century