THE ROLE OF THE RADIO IN PROPAGATING CULTURE IN NIGERIA

THE ROLE OF THE RADIO IN PROPAGATING CULTURE IN NIGERIA

 The media play an important role of shaping public image of the masses and in so doing pressure them to behave according to cultural norms of their country and this is achieved with communication which plays a vital role in development, bringing about behavior and lifestyle changes, (Oyekan, 2009). Any activity to be successfully accomplished requires communication, and effective communication will be achieved when a person is able to convey what he wants to say clearly and precisely and is able to understand correctly what the other person is saying. The cultural and lifestyle of citizens in a community is learned and passed from generation to generation and the culture of a particular society is dynamic, people learn and embrace new ideas, new ways of behaving and new and emerging trends, (Ubgaja, 2011). Every culture should be preserved for it is a society’s distinct way of life. Cultural education is done through communication channels like telecommunication and the mass media since everyone engage in intra personal, dyadic, small group, public, mass communication and computer-assisted or online communication (Gamble & Gamble, 2010:4). The mass media is an important factor in Nigeria. They have important roles to play in the area of cultural education and national development. The mass media support and enhance development programmes in the country. The media offers a learning ground for people, and are used to learn about what is happening around the world (Turow, 2009, p. 21). The masses learn from the media, and rely on the media for information getting educated in the process.

 

However, Radio programme as a medium of communication has contributed a lot in educating the society in all aspects of life. Since its inception in the colonial era, experimentation and learning with the medium was topmost in minds of initiators of the Radio station, (Ugbaja, 2011). Radio programme remains the principal communication medium for propagating cultural and creative expressions for people to appreciate culture in its fullness, (Semiu, 2009). Taylor (2009), defined culture as a complex whole, which includes knowledge, beliefs, morals, customs, and habits or any other capabilities acquired by man as a member of society. It is a pattern of human behaviour, which is learnt by the members and transmitted from one generation to another. Bow (2010) former Director General of UNESCO gives a more comprehensive description of culture and added various dimensions. He said: Culture as the end product of all that a society has created in the course of time and as the essential driving force for all that it continues to create, both materially and in the intellectual sphere – something which shapes the awareness and the collective imagination of it’s members, determining the way they are and the way they see the world. Containing the seeds of all that a community is capable of producing, it is quintessentially, the repository of its creative genius, the dynamic principles whereby society, drawing upon its past, feeding upon its own latent resources, while selectively assimilating such external inputs as may come it’s way, pursues the unending process of it’s own self-creation, (Gamble & Gamble, 2010:4).

 

Ndolo (2006) as cited in Okunna (1999) defined culture as the total way of life of a people while values which are intrinsic or unconscious, form the basis of all behavioural decisions they make. Culture provides people with symbols, myths, values and information about their society. Culture is a vast apparatus partly material, partly human and partly spiritual by which societies are organized into permanent and recognizable groups. It blends practical accomplishment, inspiring philosophies, oral traditions and abilities in man’s continuous effort for development (Chude, 2007). To Ahmed, (2013), for Nigerian cultural heritage to be sustained, media programme is a significant force in this respect. For example, American sociologists Gill Mikel refers to interrelation between culture and media as “mediated culture” meaning that media reflects and creates cultures, (Gill, 2012).

Among the various functions of mass media in the society is the promotion, and transmission of cultural heritage from one generation to another. In this perspective, radio programme arguably becomes the most appropriate channel and route to execute the function of promoting culture, (Ahmed, 2013). The Radio is believed to have the capacity which can cut through the barrier of illiteracy and is the overall development of the society. This perspective has been accepted by different authorities in mass communication, from the long standing traditional change, this suggest that Radio station is relevant in power distribution and watching over the extent at which the power is negatively or positively being impacted on the people.

The Radio transmits ideas information, to the targeted audience, this shows that they are responsible for most adjustments in the behavioural patterns of the people in the society. As a channel of mass media, Radio station recognizes their obligation to the society especially in the area of culture and promoting.

 

THE ROLE OF THE RADIO IN PROPAGATING CULTURE IN NIGERIA

THE ROLE OF THE RADIO IN PROPAGATING CULTURE IN NIGERIA

(A STUDY OF THE BENIN’S IN EDO STATE)

ABSTRACT

The purpose of the study was to examine the role of radio in propagating culture in Nigeria (A case study of the Benin’s in Edo State). It is believed that the radio does not propagate culture in Nigeria and as a result of this the researcher decided to embark on a research to find out why the radio does not propagate culture in Nigeria. Research question were constructed to guide in the study using survey method which was adopted ,and data was collected at the end of the study I was able to find out that radio does not propagate culture as was said and our culture also serve as hindrance to the propagation of culture. It is recommended that the radio should try to promote our culture and people should try to listen to cultural programme on radio and not promote that of the west.

CHAPTER ONE

INTRODUCTION

1.1     Background of the Study

 The media play an important role of shaping public image of the masses and in so doing pressure them to behave according to cultural norms of their country and this is achieved with communication which plays a vital role in development, bringing about behavior and lifestyle changes, (Oyekan, 2009). Any activity to be successfully accomplished requires communication, and effective communication will be achieved when a person is able to convey what he wants to say clearly and precisely and is able to understand correctly what the other person is saying. The cultural and lifestyle of citizens in a community is learned and passed from generation to generation and the culture of a particular society is dynamic, people learn and embrace new ideas, new ways of behaving and new and emerging trends, (Ubgaja, 2011). Every culture should be preserved for it is a society’s distinct way of life. Cultural education is done through communication channels like telecommunication and the mass media since everyone engage in intrapersonal, dyadic, smallgroup, public, mass communication and computer-assisted or online communication (Gamble & Gamble, 2010:4). The mass media is an important factor in Nigeria. They have important roles to play in the area of cultural education and national development. The mass media support and enhance development programmes in the country. The media offers a learning ground for people, and are used to learn about what is happening around the world (Turow, 2009, p. 21). The masses learn from the media, and rely on the media for information getting educated in the process.

However, Radio programme as a medium of communication has contributed a lot in educating the society in all aspects of life. Since its inception in the colonial era, experimentation and learning with the medium was topmost in minds of initiators of the Radio station, (Ugbaja, 2011). Radio programme remains the principal communication medium for propagating cultural and creative expressions for people to appreciate culture in its fullness, (Semiu, 2009). Taylor (2009), defined culture as a complex whole, which includes knowledge, beliefs, morals, customs, and habits or any other capabilities acquired by man as a member of society. It is a pattern of human behaviour, which is learnt by the members and transmitted from one generation to another. Bow (2010) former Director General of UNESCO gives a more comprehensive description of culture and added various dimensions. He said: Culture as the end product of all that a society has created in the course of time and as the essential driving force for all that it continues to create, both materially and in the intellectual sphere – something which shapes the awareness and the collective imagination of it’s members, determining the way they are and the way they see the world. Containing the seeds of all that a community is capable of producing, it is quintessentially, the repository of its creative genius, the dynamic principles whereby society, drawing upon its past, feeding upon its own latent resources, while selectively assimilating such external inputs as may come it’s way, pursues the unending process of it’s own self-creation, (Gamble & Gamble, 2010:4).

Ndolo (2006) as cited in Okunna (1999) defined culture as the total way of life of a people while values which are intrinsic or unconscious, form the basis of all behavioural decisions they make. Culture provides people with symbols, myths, values and information about their society. Culture is a vast apparatus partly material, partly human and partly spiritual by which societies are organized into permanent and recognizable groups. It blends practical accomplishment, inspiring philosophies, oral traditions and abilities in man’s continuous effort for development (Chude, 2007). To Ahmed, (2013), for Nigerian cultural heritage to be sustained, media programme is a significant force in this respect. For example, American sociologists Gill Mikel refers to interrelation between culture and media as “mediated culture” meaning that media reflects and creates cultures, (Gill, 2012).

Among the various functions of mass media in the society is the promotion, and transmission of culturalheritage from one generation to another. In this perspective, radio programme arguably becomes the most appropriate channel and route to execute the function of promoting culture, (Ahmed, 2013).The Radio is believed to have the capacity which can cut through the barrier of illiteracy and is the overall development of the society. This perspective has been accepted by different authorities in mass communication, from the long standing traditional change, this suggest that Radio station is relevant in power distribution and watching over the extent at which the power is negatively or positively being impacted on the people.

The Radio transmits ideas information, to the targeted audience, this shows that they are responsible for most adjustments in the behavioural patterns of the people in the society. As a channel of mass media, Radio station recognizes their obligation to the society especially in the area of culture and promoting.

1.2     Statement of Problem

It has been observed that culture determines the developmental pace of a society because the traditional values of a people are related to the pace with which they accept or reject the demands of socio-economic development, (Oyekan, 2009). The culture of every nation is an important aspect of that nation and should be preserved especially by the media which exposes the masses to the activities happening around them. To this light, federal government commissions number of radio stations across the country for this purpose. But the socio-cultural impact of these radio-stations in the propagation of Nigeria cultural heritage has been subject of argument. In the light of the foregoing, this study seeks to examine the role of the radio in propagating culture in Nigeria with a particular interest in Benin, Edo State. 

1.3     Objectives of the Study

The main objective of this study is to examine the role of the radio in propagating culture in Nigeria with particular interest in Benin, Edo state.

The specific of objectives for this research include the following

1. To access the level at which the radio do propagate culture in Benin.
2. To know if the propagation of culture by radio affect the Benin people.
3. To know the impact of Radio in propagating culture in Benin Edo State.

1.4     Research Questions

In the course of this research work, the following questions were raised as it is relevant to the study.

1 To what extent does radio propagate culture in Benin?

2 How does the propagation of Radio affect the people of Benin?

3 How does Radio impact culture in their propagation on the people of Benin?

1.5     Scope of the Study

This study is centered on the role of Radio in propagating culture In Nigeria especially in Benin the capital city of Edo state.

1.6     Significance of the Study

This research work is expected to serve as an eye opener for all categories of people to learnabout their culture through radio programmes. The work is significant because it will explain indetails why people need to be conversant with their culture. In this research work, ways andmanners by which people can learn about their culture are identified and explained. Also the relevance of Radio will be examined as a medium through which cultural knowledgeand awareness can be acquired. A radio programme promotes cultural norms, values and ethicsjust as it serves as a means of acquiring cultural education which will aid and promote societaldecency. The research becomes significant because it is one of the ways of exposing

Radio as a means of promoting Nigerians cultural heritage among youths. The study is alsoexpected to benefit diverse sectors of the economy as follows:

• Media house: mass media organizations will benefit from this work because it will enable them to pay more attention to cultural preservation and promotion, aside serving as a veritable agent of socialisation.
• Citizens: Nigerians will through this study know the benefit of mass media in the area of socialization and teach their children what and when to watch television.
• Government: government at all levels will benefit from this study especially by partnering with community media to showcase and boost cultural values of the society.In the light of the above, this research draws attention to the need to assiduously harmonize the cultural elements of the Nigeria people, and in most specific terms examine the working of Radio state in the area of cultural promotion.

1.7     Definitions of Term

The researcher used operational definitions.

Role: The duty of radio station in promoting and spreading the culture of Benin.

Radio: The channel through which the culture of Benin is communicated through Radio programmes.

Propagating: Spreading and promoting the culture of Benin via Radio.

Culture: Culture is a word for people’s ‘way of life, meaning the way groups do things. Different groups of people may have different cultures. A culture is passed on to the next generation through learning,

Transformation: This connotes a complete change of something from one stage to the other.

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THE EFFECTIVENESS OF OSBC RADIO PUBLIC ENLIGHTENMENT ON FEMALE GENITAL MUTILATION CONTROL IN OSUN STATE

THE EFFECTIVENESS OF OSBC RADIO PUBLIC ENLIGHTENMENT ON FEMALE GENITAL MUTILATION CONTROL IN OSUN STATE

CHAPTER ONE

 

1.1 BACKGROUND OF THE STUDY
Female genital mutilation/cutting (FGM/C) is a traditional practice that involves the partial or total removal or other injury to the female genital organs for non-medical reasons (WHO, 2008).

The term to define the practice of female genital mutilation has undergone a number of changes. Boyle (2005:41) writes that WHO adopted to use the term female circumcision because this practice was referred to as a social and cultural issue as opposed to a medical issue. According to Shell-Duncan et al (2000:6), the term female genital mutilation (FGM) was adopted at the Third Conference of the Inter African Committee on Traditional Practices Affecting the Health of Women and Children in 1990 and is now used in the World Health Organisation and other United Nations documents to emphasis the violation of human rights involved. At the community level, using the term mutilation can be viewed as being judgemental and condemnatory. Female Circumcision is used by practicing communities because it is a close literal translation from their own languages (Population Reference Bureau 2001:3).
Female Genital Mutilation is practised in more than 28 countries in Africa, usually on prepubescent girls, and in some countries in the Middle East and Asia. Female Genital Mutilation is also practised by immigrant communities in a number of other countries, including Australia, Canada, France, New Zealand, Norway, Sweden, Switzerland, the United Kingdom, and the United States (HRP, 2006).

Recent figures for African countries show a prevalence of Female Genital Mutilation of more than 70% in in some African countries with Nigeria inclusive (Yoder & Kahn, 2008). However, there is considerable variation in prevalence between and within countries, reflecting ethnicity and tradition.
Girls exposed to Female Genital Mutilation are at risk of immediate physical consequences, such as severe pain, bleeding, and shock, difficulty in passing urine and faeces, and infections. Long term consequences can include chronic pain and infections (WHO, 2008). A review of the health complications of Female Genital Mutilation (WHO, 2000) identified a range of obstetrical problems, the most common being prolonged labour and/or obstruction, episiotomies and perineal tears, post partum haemorrhage, and maternal and foetal death. A recent study investigating 28,393 women attending obstetric centres in several African countries (WHO study group, 2006) concluded that women with Female Genital Mutilation were significantly more likely than those without to have adverse obstetric outcomes such as a caesarean, postpartum blood loss ≥500 mL, extended maternal hospital stay, birth weight <2500g, infant resuscitation, and inpatient perinatal death. The authors also concluded that the risks seemed to be greater with more extensive Female Genital Mutilation.

More recently, a systematic review on the sexual consequences of FGM/C determined that women with FGM/C were twice as likely not to experience sexual desire, 1.5 times more likely to have pain during intercourse, and they experiences less sexual satisfaction (Berg & Denison, 2011).

For many girls and women, undergoing Female Genital Mutilation is a traumatic experience that may adversely affect their mental health. In fact, several psychological and psychosomatic disorders such as disordered eating and sleeping habits have been attributed to Female Genital Mutilation (HRP, 2006). There are also reports of posttraumatic stress disorder, anxiety, and depression associated with FGM/C (WHO, 2008). Data from a systematic review of the psychological consequences following FGM/C showed that women with FGM/C may be more likely to experience psychological disturbances, including anxiety, somatisation, low self-esteem, and to have a psychiatric diagnosis (Berg et al., 2010).

Lastly, given FGM/C is a deeply entrenched tradition among some ethnic groups it carries consequences both when it is and when it is not practised. When girls and families conform to the practice they acquire social status, respect, and community membership (UNICEF, 2005b). In some societies, the link between FGM/C and value is explicit: girls who undergo FGM/C often receive rewards in the form of celebrations and gifts, and the bride price for a girl who has been cut is much higher than that for one who has not (Wheeler, 2003). Conversely, failure to conform can lead to difficulty in finding a husband for the girl, shame, stigmatization, as well as loss of social status, honour and protection, resulting in the family’s social exclusion in the community (UNICEF, 2005b).

Efforts to abandon the practice of FGM/C in Africa have used several different approaches. These approaches include those based on human rights frameworks, legal mechanisms, health risks, alternative rites, positive deviance, training health workers as change agents, training and converting circumcisers, and the use of comprehensive social development processes. Interventions based on these approaches have targeted stakeholders at individual, interpersonal, community, and national levels (Muteshi & Sass, 2005).

1.2 STATEMENT OF PROBLEMS
Discrimination against women is a reality all over the world, and such discrimination originates in a patriarchal social system that assigns responsibilities to men and women in an unequal way. In order to maintain this inequality, several traditions, beliefs and practices are used, and these often are deeply rooted and associated with cultural, social and religious norms. In this sense, Female Genital Mutilation (FGM) is one of the most harmful traditional practices when it comes to women’s health. This practice prevents women from being equal and autonomous, and affects millions of women and girls, especially – though not exclusively – in Sub-Saharan Africa. Female genital mutilation has been perpetuated over generations by social dynamics that make it very difficult for individual families as well as individual girls and women to abandon the practice. Even when families are aware of the harm female genital mutilation can bring, they continue to have their daughters circumcised because it is deemed necessary by their community for bringing up a girl correctly, protecting her honour and maintaining the status of the entire family (WHO 2008b:5-6). Acknowledging that the tradition brings shame and stigmatization upon the entire family and prevents girls from becoming full and recognised members of their community if not practiced, the United Nations has labelled female genital mutilation as one of the harmful cultural practices that need to be eliminated in society not only in Africa but also in the African immigrant communities in Europe. This study seek to examine the effectiveness of OBSC Radio public enlightenment on female genital mutilation control in Osun state and Nigeria at large.

1.3 OBJECTIVES OF THE STUDY
The general objective of the study is examine the effectiveness of OSBC radio public enlightenment on female genital mutilation control in Osun state.
The study in attempt to achieve the above objective seeks the following specific objectives:
To identify the roles played by OSBC in enlightening the public on Female genital mutilation
To examine the effectiveness of the role of OSBC radio public enlightenment on Female Genital Mutilation.
To examine the effects of Female Genital mutilation on the girl child.
To appraise the public reaction to the campaign against female genital mutilation.

1.4 RESEARCH QUESTIONS
What are the roles played by OSBC radio station in enlightening the public on Female Genital mutilation
How effective is the role of OSBC radio public enlightenment on Female Genital Mutilation
What are the effects of female genital mutilation on the girl child.
What are the public reactions to the campaign against female genital mutilation in Osun state.

1.5 SCOPE OF THE STUDY
The scope of this study is limited to the examination of the effectiveness of OSBC radio public enlightenment on female genital mutilation control in Osun State.

1.6 SIGNIFICANCE OF THE STUDY
The results of the study should help in creating awareness in the society on the effectiveness of OSBC radio public enlightenment on female genital mutilation control in Osun State and Nigeria at large. It will make the public to realize the negative impact of Female Genital Mutilation of the health of the girl child and the women folks in general.
The study will go a long way in reducing the numerous health problems encountered as a result of the Female Genital Mutilation. The study will also help researchers or writers as it will serve as resource material for further research in the subject matter.
The research will also benefit policy makers at the local government, state and federal level on how to effectively enact laws and make policy that will enlighten the public and reduce the adverse effect of Female Genital Mutilation.

1.8 DEFINITION OF TERMS
Female Genital Mutilation: Female Genital Mutilation (FGM) is defined as all procedures involving partial or total removal of the external female genitalia or other injury to the female genital organs whether for cultural or other nontherapeutic reasons (WHO).
FGM/C: Female Genital Mutilation/Cutting.
OSBC: Osun State Broadcasting Corporation
UNICEF: United Nations Children’s Fund.
USAID: U.S. Agency for International Development.

Effectiveness, Radio, Public enlightenment, Female, Genital, Mutilation, OSBC,