A health problem with fatal consequence, Hypertension is on the increase in Nigeria (Aluko1, Ajayi 1991). Whereas the immediate reason for increase of this phenomenon may be attributed to socio-economic reasons, studies2 are increasingly revealing that a peculiar lifestyle code-named 'Owanbe Party' has a remarkable role to play in this respect. Whether held during the day or at night, such a party has about eight elements that have implications for Cardiovascular well-being of the people concerned. These are:
* absence of requisite sleep
* vigorous agitation of the body (in form of dancing)
* inhalation of smoke and dust from cigarette and dancing-floor respectively
* consumption of high degree of alcohol and related drinks
* intake of food items at a time and in a manner that are not so conduce to proper digestion
* noise pollution
* exposure to cold (at night)
* possible exposure to psychological pressure in form of money spraying and praise-singing by musicians etc.
Relying on the philosophy of Traditional Medicine (TM) which is predicated on promoting health and preventing diseases rather than on suppressing it (Mume 1991:317) and on the belief that Disease results from the transgression of health rules, Jare Ajayi in this paper entitled Effect of Boisterous (Owanbe) Parties on Cardiovascular Well-Being: Nigeria as a Case Study calls for caution in the way we exert our bodies in the name of 'enjoying' as acute diseases are the body's attempt to cleanse itself of harmful substance obtained from air, food, drink, smoking, over-indulgence etc.

Although there has been a lot of hype on environmental health by authorities in many African countries, little has been achieved in this respect. The reason for this is not just because of the half-hearted actions taken but more because requisite attention has not been given to socio-environmental issues as concerned the individuals. Nowhere is the danger of socio-personal hygiene so conspicuous as in the yet to be mitigated rural-to-urban migration phenomenon. Since this phenomenon began in the twilight days of colonial days, a lot of damage has been done to the physical, social and spiritual well-being of many Africans so much so that many never get over it till they die!
Because socio-economic factor is often a major reason for rural-urban migration, socio-environmental ethics are usually the first casualties among partakers of rural-urban migrations. Practical manifestations of this can be seen in (and perhaps explained by):
* the higher number of people who have to occupy a given space thus leading to crowding or, as is often the case, overcrowding.
* little time available to the individual for personal hygiene and upkeep.
* the need to pay for items or services obtained nearly freely in rural areas.
* increasing population leading to pressures on available facilities.
* production of non-degradable wastes and pollutants that are not self-cleansing.
Over time, unenvironmental-friendly habits that used to be abhorred are tolerated. When bad habits go on for too long, human beings have a tendency of getting used to them (Chomsky N. 1972:24; Isola A. 2003;1). Habits such as unethical production of gaseous, liquid and solid wastes that have adverse effects on ecosystem and individual. In due course, the neighborhood becomes dirty, unkempt and disease-ridden and seemingly decrepit - with dire consequence on the health of those around. This paper examines the sources of the five major pollutants common in most African societies and their effects on environmental health. The identified pollutants include:
biodegradable
non-biodegradable
minero-chemical
gaseous; and
effluent.
The implication of these pollutants on societal and individual health is highlighted just as suggestions are given on how to reduce its incidence or ameliorate its negative impacts.

Because of the physically strenuous nature of many activities, some accidents or birth conditions can result in orthopedic cases. A method of treating this aspect of health malfunctioning called 'Orthopedic treatment or surgery' is meant to correct deformities in bones and muscles. In Yoruba society, the practice is peculiar to certain families which pass the skill from generation to generation as obtained among purveyors of other crafts in traditional settings. Usually done more as a social rather than (as a) commercial service, orthopedic treatment in traditional setting shares a lot with orthodox medicine; pre-, intra- and post- operatively. By its nature, traditional medicine is less expensive compared to orthodox medicine. This, along with psychological factor makes it more attractive to increasing number of people especially in these days of dwindling economic fortune. Luckily this practice is proving its own mettle as instances abound testifying to the efficacy of traditional healthcare services in their original settings - including traditional orthopedics. This paper highlights some of the techniques involved in traditional orthopedics and the pitfalls to watch. The paper, by Jare Ajayi, goes on to advocate the integration of same with orthodox medicine with a view to having a readily available, cheap (affordable) but efficient orthopedic regime for the people.