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EFFECTS OF PAY TELEVISION ON NIGERIAN INDIGENOUS CULTURE: A STUDY OF NSUKKA LOCAL GOVERNMENT AREA
ABSTRACT
The moving of African from primitive to computer age has imposed a great threat on our indigenous culture thereby creating a threat on our identity. As a result of exposure to Pay Television, the traditional culture of Nsukka people is being adulterated. Selectivity in Pay Television that avails us the opportunity to view any channel we want contributes immensely in eroding of our indigenous culture. Our Youths have abandoned our conservative way of dressing for semi-nakedness styles like sagging, “low –waist”, “show bras and pants” all in the name of fashion. The youths are no more interested in our traditional music and songs that impact morals; rather they prefer hip-hop songs that showcase nudity on the screen. There is an erroneous conception from scholars that Pay Television and other social media should wipe out our indigenous culture. Some scholars view our indigenous culture as being superstitious and mystic in nature which is a misconception. The objective of this research is to give guide on the channels to watch especially our youths , to ascertain whether Pay Television that affords Nsukka people the opportunity of selecting any channel of their choice is responsible for adulteration of their culture , to ascertain whether the youths that engage in the dressing patterns used in Nsukka are influenced from what they see on screen, to ascertain whether the case of raping and other crimes that are prevalent in Nsukka are as a result of Pay Television programme, to ascertain the age group of people that are responsible for the crimes, to ascertain whether Pay Television is responsible for the Nsukka youths that prefer hip-hop music to their indigenous music and songs. Recommendations are made on how Nsukka indigenes should go back to the basis and learn how to restore their culture. Sociological and Historical methodologies were used in this research.
TABLE OF CONTENTS
Title Page i
Approval Page ii
Certification iii
Dedication iv
Acknowledgements v
Abstract vi
Table of contents vii
CHAPTER ONE
1.1 Introduction 1
1.2 Statement of the Problem 9
1.3 Objective of the Study 10
1.4 Significance of the Study 10
1.5 Scope of the Study 11
1.6 Limitations of the Study 11
1.7 Research Methodology 12
1.8 Operational Definition of Terms 13
CHAPTER TWO
REVIEW OF SCHOLARSHIP 16
2.1 Television Programme 16
2.2 Theoritical framework 16
2.3 Culture and Entertainment 19
CHAPTER THREE
THE PEOPLE AND STUDY AREA 30
3.1 Geographical Location of Nsukka Communities 30
3.1.2 A brief history/origin of Nsukka 31
3.1.3 Their world view 31
3.1.4 Economy and Occupation 43
3.1.5 Culture and Festival 44
CHAPTER FOUR
THE EFFECT OF PAY TELEVISION ON NSUKKA CULTURAL AREA 51
4.1 The Impact on the People’s Culture 51
4.2 The Attituditional and Social Impact 56
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATIONS 62
5.1 Summary 62
5.2 Conclusion 62
5.3 Recommendations 63
WORKS CITED 65
APPENDIX 73
CHAPTER ONE
Introduction
1.1Background of the Study
Nigeria is experiencing a period of serious threat on identity as a result of exposure to Pay Television. Our culture, values, tradition, norms and moral values are in serious challenge at the altar of modernity. The issue of “Gay Marriage” that the promoters are proposing is something entirely different from our indigenous culture. It also denies the primary purpose of marriage and further weakens the family bonds that the society is trying to maintain. Institutionalizing homosexual marriage which westernization is imposing on us would bad for marriage, bad for children. Excessive positive perception of the Western World by Nigerians may translate to unpatriotism for our own country. Nigerian Youth’s perception of Western especially, America behavioural norms and values as well as being better than our own country is a key element in present day acculturation, leading to low–image and flaring desire to migrate to the West. In Africa precisely Nigeria, we have stories that recorded the people’s cultural experiences before the advent of colonial masters. These stories serve as the repository of the people’s beliefs, social philosophies and observations about life. They also provide insightful information about their environments. In these stories, we find the people’s attitudes to natural phenomena and depict the way of life of a particular community. The stories are generally educative and at the same time entertain the audience.
They are also part of the socialization process, because through them, the community perpetuates its knowledge about culture, norms and values. The situation in Africa precisely Nigerian culture has changed as a result of cultural imperialism. The imposing of Western culture on the culture of the people in developing countries of the world with a perfect reference to Nigerian situation has caused more harm than good. It is against this background that Deborah Yakubu writes that:
Cultural imperial often refers to American’s cultural influence on other countries, for better or worse. A man’s right lies in his confidence and personality which is greatly nurtured by his culture. A man is essentially the product of his culture. It beats and moulds a person into a particular shape. Culture makes people think, speak, dance and behave in a particular manner. It is culture that makes one ‘Kanuri’ ‘Jukun’ Hausa ‘Igbo’ ‘Yoruba’ ‘Alago,’ Tiv etc (1).
Africa as a continent and Nigeria as a country have their given cultures which are unique in their own respect. This culture may not be absolutely the same among all countries and even within a country, a lot of cultures exist but there are features that differentiate Africans from other people of the world. Deborah further asserts that “the issue here is that any person with passion for the African culture today will believe that the very material, spiritual and aesthetic fabric of African people had been destroyed by western civilization” (Deborah, 1).
Our identities have been virtually swept aside by the forces of modernization. It is in respect to this unhealthy development that Isaiah Berlin comments that:
Few things have done more harm than the belief on the part of individuals and groups (or tribes or States or nation or churches) that he or she or they are in the sole possession of the truth (…..) It is a terrible and dangerous arrogance to believe that you alone are right: have a magical eye which see the truth and that others cannot be right if they disagree. This makes certain that there is a goal and the only one for one’s nation or church or the whole of humanity and that it is worth any amount of suffering (particularly on the part of other people). If only the goal is attained–through an ocean of blood to the kingdom of love. (or something like this) said Robespierre and Hitter, Lenin, Stalin and I dare say leaders in the religious war of Christian V: Muslim or Catholic V Protestants sincerely believed this: the belief that there is one and only answer to the central questions which have organized mankind and that one has it oneself – or one’s leader has it-was responsible for the ocean of blood: But no kingdom of love sprang from it… or could … (63).
Traditional culture is changing rapidly and for the worse. It is lamentable in Nigeria; culture no longer has a grip on the Nigerian populace especially on our youths as our society seems to be plagued with decayed moral codes and values.
This study views globalization as another form of cultural imperialism. In this context, it can be observed that Pay Television is seen as an instrument of globalized society, expanding and sustaining the scope of cultural dominance and imperialism of the Western World. Pay Television as an agent of this change achieves this effect through its nature of selectivity (i.e. watching any channel of one’s choice).
Pay Television exposes Nigerian Youths to imitate behavioural mode of personalities they admire including fictional characters they identify on the television screen. They imitate such popular stars like 2face Dibia,Flavour, Terry G, Timaya, Bimbom Babatude, Ice Prince, Zamani Zii, Paul Okoye, Pero Adeniyi and many others who display semi-nudity at times when performing and fail to acknowledge our popular musicians and performing artists like-Chijioke Mbanefo, Obioma Asogwa, Paschal Umunna, Waziri, Ifeanyi Agbedu, Ikorodo Umueze Nsukka, Udu Bunchi, Messmese, Ababa Nna and the rest of them that promote our indigenous culture. As an art form, the television medium is capable of influencing the attitudes, characters, lifestyles and culture of individuals either positively or negatively. The magnetic effect can be attributed to the vicarious nature of Pay Television as a slice of life. The representation of reality in television is vividly portrayed to the audience. Unlike theatre, television avails the audience the opportunity of viewership in the confines and comfort of their homes. As an art form, television has become a part of the human society. According to R. Kolker “we so believe in the presence and reality of images that we may take them at face value” (14). This implies that television is capable of stirring the emotions of the people, positively or negatively. Early Nigerian television laid more emphases on our indigenous culture, history and the moral sensibility of the people which could be the reason for our local television channels but, unfortunately, the reverse is the case because the main focus is now on the negative side that could dent the image of Nigerian Society. There are recurrent traces of glamorized criminality, obscenity and immorality chiefly caused by the enculturation of alien lifestyles in Nigerian through selectivity in Pay Television.
In November 1975, Home Box Office (HBO), a subsidiary of the large Time Inc. Media Empire became the first Cable Program Service (network) to distribute its programming by satellite. According to Megan Mullen, “this was a major legal technological and economic accomplishment which effectively began with what is known as Cable’s Satellite era” (1). Over the next several years, HBO would be joined by other satellite Pay Cable Services, including Show Time (1978), The Movie Channel (1979), Cinemax (1980), Play- boy TV (1982), and the Disney Channel (1983. These Pay Cable Services and others represent only the latest stage in the nearly half-century history of Pay Television industry. In fact, even Pay Cable specifically predates HBO’s satellite debut by more than half a decade. The earliest Pay Television systems used broadcasts typically scrambled by the originating station and then descrambled by equipment in subscriber’s homes. The system had emerged in response to a perceived demand for sorts of high-budget, commercial free entertainment not being offered by broadcast networks. These early system were critical precursors to modern cable because they planted in the public minds the notion that new technologies are continually poised and waiting to enhance, though not necessarily to replace existing TV program options. Even the more significantly, wire forms of Pay Television were also being tested as of the mid-1950. From the beginning, wired Pay Television System were either operated in conjunction with a Community Antenna Service (early cable) or were designed so that this sort of combined service could be started in the television (CATV) industry. Along the line, Pay Television developers tended to see the existing local CATV networks.
The channels that showcase immoral scenes have adverse effect in the early lives of our children. It is a well known fact that everything children see or hear early in their lives affects them in one way or the other. Positive parenting role model indicates that in the best interest of our children, we should limit their exposure to violent acts. Unfortunately, violence is one of the most popular forms of entertainment in Pay Television channels. Most of the programmes in “Prime time” channels contain violent acts. This leads to higher increase on aggressive behaviour among our youths. This causes injury to our youths and people around them. Therefore, we have to be proud of our indigenous culture and despise Western culture because our culture is our identity that speaks for us. It is against this background that Sabine Jell-Bahlsen comments that:
I see no need to be ashamed of a culture and beliefs that others contemptuously call “pagan, long gone, defeated and death” the people still alive, although their world and their views are under attack. The ethnographic Present acknowledges the traditionalist “continued life and existence and the veracity of their experiences and achievements” in order to underscore the immediacy, relevance and validity of the existential and spiritual significance of the time-tested wisdom, particularly concerning water conceived by the ancients(x).
Sabine Jell-Bashlsen is advocating that African precisely Nigeria should be proud of her culture and protect her image. Our culture is rich, vivacious, dynamic and stable. We have an enviable identity by our cultural heritage such that over several millennia of this continent’s existence, it has provided the desired protection, succor and solace to its person’s self definition, self perception and self –image of that person as a member of a group exhibiting uniform culture that are consistent with the value of that group. It is in support of this view that C.O.T. Ugwu says that:
The relevance of traditional religion in the inculcation of moral values and education among the Igbo of Nigeria cannot be over-emphasized… the inculcation of these values in young ones at early stage of childhood development speaks volume of the importance of traditional Moral instruction. It is clear that the recognition of these values in their culture and the readiness of the agents to inculcation them have all gone a long way to create enabling environment for growth of moral education and instruction among the young ones In Nsukka people (116-123).
In another development, it is of essence to define the word culture in relation to the subject matter. Obah Augustine citing Okorie Aguene is of the view that culture “is all the qualities which group man together and distinguish him from the rest of animal kingdom” (1).
Culture to a considerable extent is preserved and promoted by tradition. Tradition is the handing down of beliefs, experiences and customs from generation to generation especially in oral form or by a process of traditional performance and communication. Culture distinguishes one society from another and gives form and meaning to a people’s existence. Onigue,Otite and Ogionwo define culture as,” the complex whole of man’s acquisitions of knowledge, moral, beliefs, arts, customs, technology etc, which are shared and transmitted from generation to generation” (29).
In this definition, culture includes those things, which man has invented and produced that we can see, feel, or hear, as well as those aspect of man’s behaviour, which we cannot see, namely knowledge, beliefs or morals, language, philosophy, attitude etc.
Pay Television exposes Nigerian Youths to indecent dressing and other social vices that are not ideal models for the understanding of our culture and custom. Hitherto, youths were known for decent dressing until the coming of what is today regarded as modernity/ enlightenment that has increased several social vices. Now, people are no longer eager to know their culture and its values. Our youths go half-naked all in the name of fashion which is abysmal to our traditional culture. They fail to understand that exposing one’s body cannot make him or her look attractive rather it will attract negative reaction to him or her. It is painful to see people walk down the street with stage wears. Does it mean that our parents or ladies were not well informed or that they knew but refused to comply? Our parents need to teach our children our traditional dress codes. It is on this backdrop that Euphemia Chinyere has this to say “please, put a stop to “copy” be original and create a style that will boost yourself confidence and self consciousness” (110). Dressing is a reflection of people’s culture, tribe, country or even a community.
Fashion has a practical purpose. It is a natural place for love, art, history, and culture to mix. What we wear is influenced by culture and social latitudes. Most cultures have gender differentiation of clothing appropriate for men and women and these differences can come in terms of colour, styles and fabrics. In Nigerian indigenous culture, women are required to wear conservative clothes. They are meant to cover their body than men. Women of integrity or higher personality status are known to have been modest dressers; they wear modest dresses or attires because they believe that everybody is being judged the way he or she dressed. Our girls that appear naked not minding the implication do resort to prostitution in order to belong among the happening class.
Researchers have also shown that the anti-social attitudes of our youths are accepted to be associated with heavy exposure to violence on the screen more especially our boys. Violence is one of the global concerns today in all segments of the world and the learning environments which a child is exposed to are also assumed to contribute to the increase of aggressive behaviors’.
Prostitution attires and exposing our bodies that call to question fidelity to God do paint our culture black. Everywhere these days, people dress “to kill”. Some young girls who dress in this manner are called “Baby Oku” meaning hot babies. It is against this development that Donatus Onwubiko quoting E.GWhite comments that:
Instead of spending every moment in endless sewing? Make the evening a pleasant social season a family reunion after the days duties. Many a man would thus be led to choose the society of his home before that of the clubhouse or the saloon. Many a boy would kept from the street or corner grocery. Many a girl would be saved from the frivolous misleading association the influence of the home would be to parents and children what God designed it should be a lifelong blessing (32).
People should not be blind folded by what they call civilization when it comes to run down our culture. Our choice should depend on our background and our background has a lot to do with our culture. It is against this backdrop that Samuel Huntington points out that:
People define themselves in terms of ancestry, religion, language, history, values, and customs and institutions. They identify with cultural group, tribes, ethnic group, religious countries, and nation and at the broadest level of civilization. People use politics not just to advance their identity. We know who we are only when we know who we are not and often only when we know who we are against (21).
The drastic change in our culture and the heavy pressure that comes with it is affecting us tremendously. This time, our culture which serves as our identity is gradually fading away because we Africans intentionally want to imitate Western culture to our own detriment. It is unfortunate that we copy the colonial masters who did not see anything good in our culture, but termed them fetish, savage, barbaric, mystic and unsophisticated. It is against this background that the researcher intends to showcase how the behaviours or attitudes which the Youths` exhibit today can directly or indirectly be contributed to their constant viewing or exposure to Pay Television. Above all, our mentality to believe that everything the Western World does is better than ours should put to an end because our problems cannot be solved with the same level of our thinking. Therefore we should stop imitation of all kinds.
1.2 Statement of the Problem
Over the years, Nigerian culture has sadly been eroded by external forces or foreign influence leading to the near extinction of it. These cultural traits like our festivals, dress pattern, music genre and even our indigenous language have been source of our identity as a nation.
In the academic circle and our society as a whole, there are no serious efforts by the researchers to delve more into researches that will engender rejuvenation of Nigerian indigenous culture.
However, cultural diversity is the organized way of African life and education before the advent of Western education.
To allow a complete erosion of it would amount to a total loss of our societal myths, legends and folklores. Selectivity in Pay Television that avails us the opportunity to view any channel we want contributes immensely in eroding our indigenous culture. Corruption has sneaked into our social life as a result of early exposure to pornographic films in the lives of our children. Our youths have abandoned our conservative way of dressing for semi-naked styles like sagging, “low-waist”, “Show bras and pants”, all in the name of fashion. The Youths are no more interested in our traditional music and songs that impart morals; rather they prefer hip-hop songs that showcase nudity on screen. It is a well known fact that social media do not add much to our ethical communication. It is against this background that this research work intends to suggest that our people should go back to our root and learn how to restore our indigenous culture.
1.3 Objective of the Study
This work intends to ascertain the effect of Western culture over our indigenous culture as a result of exposure to Pay Television. It also intends to examine the negative aspect of imitating alien culture at the expense of African Indigenous culture. Therefore, by the end of the research, some definitive conclusions would have been attained. These include that Pay Television is destroying the traditional culture of Nsukka people. The indecent pattern and music genre in Nsukka communities are as a result of what people watch on television screen. The issue of rape, prostitution, and other crimes that are prevalent in Nsukka communities are as a result of exposure to Pay Television. The age groups that are responsible for the crimes are between 15-35 years.
1.4 Significance of the Study
The purpose of this research is to create awareness on the devastating effect of Pay Television on our indigenous culture which many people are oblivious of. The study will also help Nigerians to propagate their culture and values that have been dwindling over the years. The study will also be of immense help to all the Nigerians especially our Youths to know the negative effect of Pay Television in their lives and to be more morally conscious and adopt a life of moral rectitude in order to get our society cleansed from its corrupt state. This work will serve as a reference material to intending researchers who may want to research more on this topic or on related areas.
1.5 Scope of the Study
The statement of the problem of this study has an implication on its scope. This study is on the effects of Pay Television on our indigenous culture. Nsukka Local Government Area is selected in the Eastern part of Nigeria and it comprises of three communities – Mkpunanor Ihe n’ Owerre, Nru, Opi, Ede-Oballa, Obukpa, Lejja, Obimo, Edemani, Aro and Eha-Alumona Communities.
The study is divided into five chapters:
Chapter one states the background of the study and it also spells out the research problems, the rationale behind the study, Significance, Scope, Theoretical Frame Work, Limitations, Methodology of the study and nature/sources of data. Chapter two is the review of Scholarship on the effects of Pay Television on our indigenous culture. Chapter Three showcases a general over view about Nsukka Communities and their culture. Chapter Four portrays the effects of Pay Television on Nsukka metropolis/Presentation of Data Analysis while Chapter five concludes the study and makes necessary recommendations.
1.6 Limitations of the Study
Lack of information on any research writings about the effects of Pay Television on Nsukka culture was one of the biggest challenges the researcher met in the course of this research work. There was also a problem of knowing the actual oral account as people interviewed gave their divergent answers on the effects of Pay Television on Nsukka Urban.
1.7 Research Methodology
In the course of this research, two methodologies were used, they include: The Historical and Sociological Methodologies. Emeka Nwabueze is of the view that, “Historical research deals with evidence. It involves description of past events, attitudes, event or facts” (57).
This method is used briefly to investigate the location and origin of Nsukka people in the South- Eastern part of Nigeria as well as their culture. The Sociological Methodology according to Sam Ukala:
Involves a high degree of the research’s interaction with the Society being studied. His/her source will be mainly oral. The function of this methodology is describe, expose, or establish what is its causes and point to requirements for its maintenance, improvement or discouragement (13).
The research method being used by a researcher in a course of study is largely determined by the nature of the research problem and the objective of the study. Therefore, the study deals with the sample questionnaire/oral interview. The study also evaluates the effect of Western culture on Nsukka indigenous culture as a result of exposure to Pay Television. The methods of data collection/analysis employed in this study include: The research design, nature and sources of data, simple random sampling and method of looking at culture and entertainment in Nigeria with particular reference to Nsukka Local Government Area in South- Eastern part of Nigeria.
Research design here describes the methods and plans employed in carrying out this study. The aim of this study is to highlight the influence of Pay Television on Nsukka indigenous culture and suggest ways to ameliorate the situation.
The historical and sociological approaches were used to critically evaluate the cultural heritage of Nigeria and analyze the implications of Pay Television in eroding Nigerian indigenous culture at present. This study serves as an advocacy for the restoration of Nigerian indigenous culture with particular reference to Nsukka culture area, using the relevant data collections.
In the course of this research, data were collected through the primary and secondary sources. The primary sources in the research include: Sample questionnaire/oral interview. The Police, Traditional rulers, Youths and Clergies. Secondary sources of data comprise existing scholarly literatures such as books Journals, Theses, Newspapers, Magazines, Dictionaries, New letter encyclopaedia, internet sources and other relevant materials that deal on culture and entertainment. Data were collected and analyzed in relation to the research questions and objectives in a descriptive manner. The modern Language Association (MLA) style of documentation is used to acknowledge sources consulted in the course of this study.
1.8 Operational Definition of Terms
Pay Television
Lostz, Amanda defines Pay Television as:
A television broadcasting in which Viewers pay by subscription to watch a Particular channel. Pay television, subscription Television, Premium television or premium Channels refer to subscription based Television services usually provided by both Analog and Digital cable and satellite Television but also increasingly via digital Terrestrial and internet Television (8).
Thesaurus Dictionary defines Pay Television as “a commercial service that broadcaster provides television programs to viewers who pay a monthly charge or per-program fee.”
CULTURE
O.A.C Anigbo Opines that:
Culture is all the qualities which group men together and distinguish them from the rest of animal kingdom. The most basic aspect of That quality is the capability of men to communicate and receive back information from one another. This can be done within and through all human groups (25).
E.I. Metu and O.Ojoade refer to culture as a total way of life of a given people” (5). Every tribe in Nigeria has its own way of life. Culture is what differentiates one tribe from the other hence it is described amongst the Igbo’s as “Uzondu” (way of life).
O.A.C Anigbo further writes that:
To understand culture, one must appreciate the nature requires close associations with his fellow man for the Promotion of greater security and inter dependence. This is so at all stages of his life but more so at the beginning for he takes a longtime to maturity.(27).
Amadi, A.I and F.U. Nnamani comment that:
Culture is the beliefs, ways of life, art, and customs shared and accepted by people in a particular society. It includes their music, art, religious beliefs, traditions and language. It has a universal acclaim. Indeed it could be described as the mark of identity of a particular people or race. The diversity in the cultural practice justifies the adage which says “one man’s meat is another man’s poison which means that what is acceptable in one community could be a taboo in another community…. (144).
S.C Chuta defines culture as “all material and spiritual characteristics and products of human intelligence acquired from the remote past in the advancement of humanity” (200). In this definition, he reeled out aspects of culture to include language, knowledge, human institutions, technology, belief, traditions and customs. Kroeber A.L says that “the culture of the world past and present from an inter-connected continuum and is somewhat arbitrary to dichotomize this continuum on the one specific issue of whether particular cultures do or do not have writing and to call them civilized or uncivilized accordingly” (32).
A.Ogundipe observes that “culture is the identifying totality of the way of a people as enshrined in their material and non-material aspects of life” (96). The material aspects of culture could surface in various ways such as food, architecture, artifacts, creative and recreational objects such as clothing, books, houses and music, while the non-materials encompasses the peoples congestive culture, their thought of pattern, perception and their world view. These could equally be expressed through drama, songs, dance, music, films and other artistic works. To any artistic work, culture reflects in entertainments as no artistic producer, produces work in a vacuum. Invariably, as the iconic representation of life and action, culture is unavoidable in any performing art in a given society.
EFFECTS OF PAY TELEVISION ON NIGERIAN INDIGENOUS CULTURE: A STUDY OF NSUKKA LOCAL GOVERNMENT AREA
