CHAPTER ONE
Introduction
Communication from time immemorial has
been a veritable tool for exchange of ideas, information, experience, thoughts
or opinions, from one person to another. In fact, communication is intrinsic to
the economic, social and technological changes that societies the world over
pass through on their way to development.
Having said that, the importance of
communication cannot be overemphasized. The same amount of importance is
attached to traditional communication in Nigeria, mostly in rural areas.
In rural
areas, traditional communication subsumes the use of traditional means of
communication to foster oneness, exchange ideas, resolve contentious issues and
vexed problems, share information, etc.
Also, the impact of tradition
communication in youth development makes it quite indispensable. Through
traditional methods of communication, youths have been able to discover and
rediscover their cultural identity.
Apropos
the above point, it also instills in the youth all the traditional values that
are intrinsic to their growth and development including that of the
society.
Definition of Terms
There
are some vital terms that need to be defined with a view to enhancing better
understanding, thus:
§ Tradition:
Tradition subsumes the beliefs, customs, established methods, practice,
stories, events or occurrences that are handed down from one generation to
another.
§ Communication:
Communication is the process of sharing and exchanging information, thoughts,
ideas, experiences, etc., with the aim of making it common knowledge.
In
addition, communication can be seen as the act of receiving and sending
information aimed at creating mutual understanding between the parties
involved.
§ Youth: Youth
is a generic term used to refer to a period of time of life sandwiched between
childhood and adulthood. The term youth encompasses both sexes – male and
female, of young age.
§ Development:
This is the act of progressing. In the opinion of Nwabueze (2005) “the term
development simply refers to as a change process that seeks to better the life
and environment of man largely through his own effort and at his own pace” (p,
2).
CHAPTER TWO
TRADITIONAL COMMUNICATION IN NIGERIA
Prior to colonialism and the emergence of modern systems of
communication, there existed in Nigeria some means of communication. These
means of communication were handled by people who are versed in the art. Little
or no training is required in handling these traditional means of
communication.
The people were familiar with the means of communication so
employed. The result? Grasping the message was no conundrum because they are
steeped in a people’s culture.
By extension, these among other methods were the means of
traditional communication – town crier, wooden gong, metal gong, talking drums,
blasts of local gun, palm frond, etc. These were used to reach every segment of
the community where it is used.
However, with the advent of modern systems of communication
such as radio, television, newspaper, magazine, etc., some of, if not all,
these traditional means of communication began to erode and give way to
technology. Today, these traditional means of communication as mentioned
earlier are wallowing in the abyss of antiquity.
TRADITIONAL MEANS OF COMMUNICATION IN NIGERIA
The traditional means of communication in Nigeria include:
Ø Town Criers:
These are people who use instruments like wooden gong, bells, metal gong, to
disseminate information to every stratum of a community. Before passing the message,
the town criers play to the gallery, stand at strategic points and disseminate
information.
Ukonu & Wogu (2006) state that
“the town crier is the public relation officer of the particular group he represents....his functions are
defined and established by the specific sect…for whom he works, and this gives
legitimacy and, therefore, credibility to his message”(p.13).
Ø The Wooden Gong: In some parts of Igboland, this is known as IKORO. It is used to
communicate emergencies that need to be tackled. When struck or beaten, it
signifies that there is danger in the offing. The result? Every member of the
community is obliged to convene to discuss issues that will plague the
community in a common square or place, (Showcampus, 2010).
Ø The Talking Drum: These drums are accompanied by several signals, dance and diversified
beats. They are used to pass information to the subjects at the behest of the
leaders or heads or elders and betters of the community. These drums when
beaten – are seen as a call or summon for the people to assemble – sometimes
for communal labour.
Ø The Metal Gong:
As hallow metals, metal gongs are interspersed with another metal to produce
mind-blowing yet convoluted beats. They are mostly used to make announcements
to members of a community.
Ø The Blasts of Local Gun: The blasts of local guns portray varying meanings in
different communities in Nigeria. It is shot in spurts, or rather sporadically. In some communities, local gun blasts signify
the death of a renowned community member; whereas in other communities local
gun blasts herald celebrations of important festivals.
Ø Setting Fire on Bushes: As a means of tradition communication, this act brings to
the fore situations of emergency. At the glimpse of this, community members try
to ferret out the mystery.
Ø Palm Frond:
This usually strewn on roads to indicate danger. It is also hanged on houses or
land to show that a particular land or house is out of bounds. Again, it
indicates a vehicle carrying corpse.
ATTRIBUTES OF TRADITIONAL COMMUNICATION
Traditional communication in itself
has got a myriad of attributes which makes it distinctive. Below are few
attributes of traditional communication:
§ The message is naturally believed
with no modicum of doubt.
§
The
audience is familiar with the source and the codes employed by the source.
§
It
is not expensive because it requires little or no cost.
§
It
integrates different segments of society
through cultural gatherings, festivals, etc
§ The communication is transactional in
that feedback is immediate.
CHAPTER THREE
TRADITIONAL COMMUNICATION: A BOON TO
YOUTH DEVELOPMENT?
No quick answers are expected to questions of traditional
communication being a boon to youth development. Of a truth, it is a boon to
youth development when seen from the angle of traditional methods of education.
In traditional methods of education, diversified methods are
adopted to not only bring about sustainable development in youths but also for
the entire community. Thus, the following methods of education, as outlined by
Gbenenee (2010), are employed in traditional communication to herald youth
development:
§
Family Education
§
Peer Group Education
§
Festival Education
§
Cultural Education
§ Rites of Passage
Family Education: The family plays a vital role in the traditional society. Through the family
(nuclear and extended) the values of the child is shaped. His attitudes and
values are, to a large extent, determined by the family through good upbringing
(Iremeka, 2012). It is within the family that moral values, beliefs, behavioural
patterns and the like are acquired.
Gbenenee (2010) pontificates that
Children acquire skills, knowledge, attitudes and behavioural patterns
upheld in the larger society. Family education incorporates moral instruction,
social studies, agriculture, trades, arts, crafts…in other words, value
beliefs, norms, etc which govern behavior in the larger society are equally
deeply noted in families.(p, 156).
Peer Group Education: Learning is easily as well as readily acquired within the peer group.
The reason that could be deduced for this is the suitable atmosphere of
friendliness and willingness to learn and acquire new skills which permeate
peer groups. Within the peer group, youths who are peers rely primarily on one
another to acquire and exchange ideas, experience, skills, information, etc.
Gbenenee(2010) opines that “they set
into forests learning geography by mastering tracts, practicing physical
education while learning and putting moral education into practice by sharing and caring”(p, 157).
To sum-up, through peer groups,
youths imbibe the spirit of oneness and working wholly for their collective benefits
as opposed to working for selfish gains.
Festival Education: Festivals permeate traditional Nigerian communities. Through festivals
like new yam festival, cultural heritage is being preserved. Lending credence
to this assertion, Gbennenee (2010) postulates that festival “gives potency and
vitality to the associated activities from one generation to the other and
enhances social solidarity” (p, 157). Through festivals, youths learn to cohere
with others, respect as well as preserve their cultural heritage.
Cultural Education: This is simply the transmission of culture through cultural meetings.
In communities in Nigeria, myriads of meetings are held to resolve issues, in
times of travails, sorrow, imminent danger, etc.
It is in these cultural meetings that
youths learn the rudiments of their culture. It presents them the opportunity
to not only exploit but also acquaint themselves to their culture.
Rites of Passage: There exist in many
traditional societies in Nigeria rites of passage. These rites of passage
initiates youths into different groups in society. Youths get to feel the
presence of society in their lives through rites of passage. In agreement,
Gbennenee (2010) asserts that “they through rituals individuals feel the
presence of society in their lives. They learn from rituals, adjust their
behaviours(sic) pattern, in order that they can participate and be part of
society in this way the social order is maintained”(p,157).
TRADITIONAL COMMUNITICATION IN
YOUTH DEVELOPMENT: THE IMPEDIMENTS
Prior to the advent of modern systems
of communication, traditional communication held sway in many, if not all,
communities in Nigeria. But, today, modern systems of communication seem to obviate
the need for traditional means of communication.
According to Jagrannjosh.com (2012)
“the world has witnessed a phenomenal and unprecedented explosion in
communication technology and media. All boundaries have been transcended…”
hence, traditional communication is no exception to these transcended
boundaries.
That said, it is not that rural
dwellers are indifferent to technologized means of communication – it is just
that they feel a deep sense of alienation from modern communication systems.
Hence, the desired level of message fidelity cannot be realized. Thus, youth
development which is steeped in culture gets caught in a quicksand; since
development hinges partly on information to thrive. In fact, with traditional
communication wallowing in the abyss of obsolescence, youth development becomes
a mirage.
Moreover, development in youth and a
nation has message fidelity as a staple part of it. This is because “it is a
strategic resource for vitally everybody…” (Aniogbolu, C., Grace, A., &
Florence, O. 2010).
Making a case for the low level of
message fidelity in rural areas, Tesunbi (2009), affirms that “a message
falling outside of the magnetic field, far from the receiver’s perceptual
field, not only fails to evoke the sender’s intended meaning, it may convey a
meaning unintended by the sender” (p.150).
Summing-up, below are factor that
militate against free access of information using channels of modern
communication in rural areas:
Ø
High
rate of illiteracy
Ø
Lack
of awareness
Ø
Absence
of extension services
Ø
The
use of English for TV/radio programmes intended for rural dwellers.
Ø
High
cost of information materials
Ø
Absence
of information centers in rural areas
Ø
Lack
of good roads (poor road network inhibited wide circulation and distribution of newspapers, magazines and
other printed information materials).
All these aforementioned factors
militated against free flow of information. This and other factors left the
people feeling these modern communication systems so employed are not meant for
them. Consequently, hampering youth development.
Recommendations
With all these maladies listed above,
it is anticipated that traditional communication will erode and give way to
modern communication systems. But then, traditional communication systems were
vital and still are, especially in rural areas. Therefore, the need for
recommendations comes in handy, especially nowadays where these traditional
means of communication are becoming antiquated. They recommendations follow
thus:
§ Participatory programmes that
pertains to development – particularly youth development, should be made
available for the audience, especially rural dwellers.
§ Establishment of an effective rural press
(that will offer programmes in both
local languages and English)
§ With or without an effective rural
press, the mainstream media should not forgo rural reporting.
§ Extension services should be readily
available in rural areas.
§ Youths who are key initiators of development
efforts should be part of the communication process that is aimed at gingering
them to participate in development activities.
CONCLUSION
If these and other recommendations
are not only considered but also expedited by media practitioners, agencies
and the government, youth development will increasingly grow.
REFRENCES
§
Aniogbolu,
C., Grace, A., & Florence, O. (2010). Information Needs of Rural
Communities in Ika North-East Local Government Area of Delta State, Nigeria. Ekpo, S. & Madu, P. (Eds.) International Journal of Research in
Education. 7(2) pp. 21-28.
§
Gbenenee,
N.(2010). The Nigerian Educational System: Ancient and Contemporary. Ekpo, S.
& Madu, P. (Eds.) International
Journal of Research in Education. 1(1), pp. 155-161.
§
Iremeka,
F. (2012). Re-orientation of Nigerian Values: Implications for National Development.
In Ikwuemesi, C.(ed.) Astride Memory and Desire. Peoples, Cultures
and Development in Nigeria. Enugu: ABIC Books.
§
Nwabueze,
C. (2005). Mass Media and Community Mobilization for Development: An Analytic Approach.
Okoro, N.(ed.) International Journal of
Communication, 2.pp.
§
Showcampus
(2010). Nigerian Traditional Means of
Communication. Retrieved May 2, 2013 from http://showcampus.blogspot.com/2010/07/nigerian-traditional-means-of.html
§
Tesunbi,
S. (2009). Culture and International Advertising: Perspectives on the
Standardization versus Specialization Debate.Mojaye, E. and Imoh, G. (Eds.) Journal of Communication and Media Research,
1(2), pp.147-157.
§
Ukonu,
M. & Wogu, J. (2008). Communication Systems in Africa. Nsukka: University
of Nigeria Press Ltd.
