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The purpose of this study is to subject faith-based organizations (FBOs)-operated social reintegration programs for recovering drug addicts to scrutiny to understand their effectiveness in addressing the three-pillar social needs.

Using concurrent mixed methods research design, a sample size of 156 respondents, 15 in-depth interviewees and 12 key informants was selected purposely from three FBOs and three National Drug Law Enforcement Agency (NDLEA) State Command Areas in Nigeria. Data were collected using questionnaire survey, interviews, observation and document review, and then analyzed using descriptive and content analyses.

Findings showed nine different noncore social reintegration programs for recovering drug-addicts with different required rates of participation and diverse purposes. Also, the results showed that the three-pillar social needs of recovering drug addicts for successful reintegration into the society were not provided for by the FBOs. Finally, findings showed that majority of the respondents were only slightly satisfied with the overall services rendered at the selected FBOs, and these services were not properly monitored by relevant government agency.

Appropriate regulations that will check and balance the activities of treatment providers involved in social reintegration is recommended to achieve optimal level of physical, psychological and social health for recovering drug addicts.

To the best of the authors’ knowledge ,this is a pioneer study that investigated faith-based social reintegration programs for recovering drug addicts in Nigeria.

This study aims to investigate the historical antecedent of baranda practice, marketing strategies of Onibaranda, as well as the benefits and challenges associated with baranda practice.

Using exploratory research design, primary data were collected from 27 interviewees in two purposively selected markets in Ibadan. Responses were audio-taped, transcribed, proofread, categorized into themes and, finally, content analyzed to decrypt the underlying thought patterns and processes.

The findings showed that the origin of the age-long practice of baranda was unknown. It was also discovered that Onibaranda used various, dynamic and situational marketing strategies to carve a niche for themselves, in response to the demand of the markets in which they operate. Lastly, the results showed that while some stakeholders see Onibaranda as useful and necessary marketing agents that uniquely connect sellers and buyers, others outline the ignoble role that Onibaranda play in their bid to create valuable exchanges between sellers and buyers.

Knowledge of this study is germane to informal market stakeholders both in Yorubaland and across the globe.

Unless baranda practice is properly regulated, various ills associated with it might discredit the numerous benefits inherent in the practice. Concerted effort by all market stakeholders is, therefore, highly imperative so as to provide rules and regulations that will guide and check the excess practices of Onibaranda in the study locations, as this will enhance customer satisfaction, sellers’ profits and smooth continued operation of Onibaranda.

This empirical study represents the first attempt to examine the structure and praxis of Onibaranda in Ibadan.