CHAPTER ONE INTRODUCTION 1.1 Background to the Study Spencer (2008) defined Culture as a fuzzy set of basic assumptions and values, orientation to life, beliefs, policies and that influence(but do not determine) each member's behavior and his/her interpretations of the 'meaning' of people's behaviour. The need for cultural preservation and cultural identity among nations has become an important consideration in this age of globalization. Today, the world has not only become a global village, but a global bedroom. With the tremendous development of the communication and information sectors, particular attention has been paid in recent years to the need for cultural diversity in the media as a way of preserving and promoting cultures. It is, therefore imperative, for people to have some certain characteristic features that can easily distinguish them from others. There is no doubting the fact that the mass media is responsible for the dissemination of values, ideas, and developmental information in many ways and this goes a long way in elevating cultures and cultural identity. The way and manner the morals and cultures of a particular community is promoted depend solely on its mass media. This research is therefore, focused on the television as a mass medium with a view to examining its role and effectiveness in promoting indigenous culture, as well as its continued relevance to the preservation and sustenance of Nigeria's cultural identityOnabajo (2005). 1 As a way of looking for ways through which culture can be revived in the society, the television medium becomes the best outlet through which this can be achieved. As a major medium of communication; the television medium gives the needed information that informs and educates people about their culture. This is achieved through programmes such as music shows, talk shows, drama series and documentaries. Many of these programmes promote cultural values, norms and ethics of the society. These television shows also help to promote cultural values as a means to transform Nigerian culture. Furthermore, the need for a better Nigeria informed the choice of this research, as the researcher wishes to examine ways and manners of making the society a better place. So, this researcher embarked on the study of television show in order to showcase ways and manners of ensuring that culture is taught and revived to ensure a better society for all. 1.2 Statement of the problem Local broadcast content in Nigeria is meant to be a conduit through which the people experience culture. Hence cultural learning can be enhanced by promoting and sustaining the moral and community life of the Nigeria people. Despite the stipulation of the NBC code, television broadcasting in Nigeria (especially private stations) continue to be criticized over the foreign nature of its content, while its local content feature a high level of hybridization- an infusion of Western and Nigeria culture- which do not necessarily compliment the culture of its viewers, but which exposes them to modes and values that are contradictory to their own culture. This raises major concern over the cultural modes and values that would be transmit generation 2 of Nigerian youths who constitute the majority of television viewers and are at risk of losing the basic thrust of their culture. This research also points to the issue of low level of cultural education and awareness among people in the society. The situation is responsible for the high rate of societal vices. This research aims therefore at identifying causes of cultural illiteracy and imperialism within the society. It explores how television shows have helped to promote norms and values within the society. 1.3 Research Questions This study shall answer the following questions: How much exposure do the people have to programmes promoting culture? What are the advantages of TV programmes promoting culture? How does the television station use its cultural programmes to improve people's way of life and make the society a better place? What challenges are facing television stations in producing culture-based programmes? Does TV create awareness about preservation of indigenous Nigeria Okkn culture? 1.4 Objectives of Study Some of the objectives of this study are centered on the need; 1. To reveal the exposure the people have to programmes promoting culture. 2. To establish the fact that society can be a better place if people live and practice the good aspects of their culture. 3 3. To showcase how television talk shows and programmes help in the teaching and learning of culture. 4. To enrich cultural programming on television. 5. To create awareness about preservation of indigenous culture using television as a medium. 1.5 Significance of Study This research work is expected to serve as an eye opener for all categories of people to learn about their culture through television shows. The work is significant because it will explain in details why people need to be conversant with their culture. In this research work, ways and manners by which people can learn about their culture are identified and explained. Also the relevance of television shows will be examined as a medium through which cultural knowledge and awareness can be acquired. A television show promotes cultural norms, values and ethics just as it serves as a means of acquiring cultural education which will aid and promote societal decency. The research becomes significant because it is one of the ways of exposing the television as a means of promoting Nigerians cultural heritage among youths. The study is also expected 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 socialization. 4 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. 1.6 Scope of study The research work shall focus on the people dwelling in Ijebu North,Local Government of Ogun state. 1.7 Definition of Terms This aspect of study is aimed at explaining the meaning of terms used in this research work in relation to its usage. Television: This is an audio-visual device that is used for conveying messages from a source to a large and heterogeneous audience. 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. Promoting: Activity that supports or encourages a cause, venture, or aim. Indigenous: Produced, growing, living, or occurring naturally in a particular region or environment. 5 CHAPTER TWO LITERATURE REVIEW 2.0 Introduction The purpose of this chapter is to present a view of literature relating to the effect of TV Programme on both theoretical and empirical grounds. Review of some of the studies carried out and suggestions extended by eminent authors on the subject have helped in formulating the theme meaningfully and to carry out the study in line with the objective and scope. This chapter would be divided into 3 main part, which include; 1) Conceptual review 2) Theoretical framework 3) Empirical review 2.1 Conceptual Review 2.1.1 Culture as a Concept The word culture (from the Latin cultura stemming from colere, meaning to cultivate) has been defined and used in various ways by different classes of people. However, the word culture is mostly used in three basic senses and they are: 1) Excellence of taste in fine arts and humanities also known as high culture. 2) An integrated pattern of human knowledge, belief and behavior that depends upon the capacity for symbolic thought and social learning. 3) The set of shared attitudes, values, goals, and practices that characterizes an institution, organization or group. 6 Culture is a very crucial term and in view of this it has been subjected to various definitions by scholars. Firth (2005) defined culture as “the component of accumulated resources, immaterial as well as material, which people inherit, employ, transmit, add to and transmit. Robertson (2001) also defined culture as “all the shared products of society: material and nonmaterial. Another scholar Harunah (2000) defined culture as “the totality of the way of life evolved by a people in their attempts to meet the challenges of living in their environment, which gives order and meaning to their social, economic, aesthetic and religious norms and modes of organization thus distinguishing them as a people from their neighbors”. From the above definitions, it is obvious therefore that culture is the totality of learned socially transmitted behavior. It includes ideas, values and customs (as well as the music, language, dress pattern, food types, sign symbols and pattern of social relationships) of groups of people. The concepts of culture and society are closely related. Culture is defined as the products of society (material and nonmaterial), society consists of interacting people living in the same territory who share a common culture. We really cannot have one without the other (unless you want to call archaeological remains and historical records ‘culture’). People in society create culture; culture shapes the way people interact and understand the world around them. From the above explained it can be seen that culture determines what we know, what we don’t know and what we want to be. Culture is considered to be group-specific behavior that is acquired, at least in part, from social influences. Here, group is considered to be the species-typical unit, whether it 7 is a troop, lineage, subgroup, and so on. Culture is a stream flowing down through the centuries from one generation to another. Each generation contributes something to this stream, but in each generation something is left behind, some sediments drops to the bottom and is lost to society. Culture is critical to survival of human race because of the nature of animal we are, unlike most animals that are specially adapted to the environment in which they live, we lack special physical characteristics such as long fangs, sharp teeth, jaws, feathers or scales; or even physiological behavior patterns such as hibernation which enable us to survive in an hostile environment. But like the higher primates (which we are one of its type), we share a number of important characteristics such as sociability, smartness and the likes. However, there are biological characteristics possessed by man alone schooling, locomotion (humans alone walk erect), symbolic speech (using symbols to communicate, humans alone have developed a highly complex system of symbolic speech). Every Human possesses a highly developed and complex brain which allows him/her to communicate symbolically, learn quickly and to innovate. However, we lack instincts (or if they exist they are not readily apparent). It is our culture that thus enables us to survive as a species. Culture provides answers to such basic problems such as finding shelter, food and clothing. Culture provides guidance for our everyday lives; social organization which keeps us from tearing each other apart. Every generation has to learn from the culture of its society or it will perish. All the basic institutions of the society; the economy, education, religion, recreation, politics represent the need that society must meet and ways of meeting these needs are handed over from one 8 generation to the next. The key point is that all behavior is learned. Humans can change culture without changing genes. Biology sets the stage by giving us unique capabilities that distinguish us from other species; culture determines how we use those unique capabilities. 2.1.2 Characteristics of Culture Samovar et al. (2010) stated six (6) features of culture and they are: 1. Culture is an integrated system. It has several components all put into one. Those component are called its elements and they include language, dress pattern, ideas, dance steps, food, religion, norms, and values and among others. 2. Culture is diverse. This explains the reason why there are numerous cultural systems in the world all over and leading to both relativity and conflict. 3. Culture is shared. This implies the cause of culture exemplifying “social inheritance”. It is handed down from one generation to another and made meaningful and intelligibly acceptable to other members of the society. 4. Culture is encoded in symbols. Cultural symbols could be its elements. They are vehicles through which the culture of people is represented and codified. 5. Culture is transmitted from one generation to another. This is made vivid in the words of Thoreau in Samovar and Porter (2004) that “all the past is here”. 9 6. This makes a role for sustainability where culture is preserved and survives into the future. This is one of the major discussion of this work, which a truce is being sought for. 7. Cultures is learned. The process by which culture is learned and taught is called “enculturation”. Culture is learned through observation, imitation, and interaction. It is at this point that functions of the mass media cannot be overruled. Just as stated by Thompson in Samovar et al. (2010) that the functions of the mass media include presenting views,, events, and cultural life through images and stories that inevitably contribute to a sense of identity as well as shape beliefs and values. The foregoing thus happens to be a major focus of this study. 2.1.3 Relevance of Cultural Programmes in Broadcasting Globalization and the quest for cultural diversity are strengthening cultural colonialism in Africa. But as much as we can blame colonialism on the Whiteman we cannot entirely blame cultural colonialism on him because cultural colonialism is a two-way street. You have to share the value of an idea with its author for such idea to have the intended effect on you. Otherwise it fails the author’s motive, positive or negative. In essence, the adverse impact of globalization on local cultural expressions is one area in which Africans cannot blame the Whiteman and exonerate themselves. Television is arguably the most powerful tool of mass communication invented by man. Together with film, this medium is perhaps the most potent weapon of cultural colonialism in Africa as they help to assert Western influence on African 10 societies to the detriment of indigenous cultural expressions. Nigeria, the ancestral home of one in every three Africans, is one of the biggest victims of this trend. And like it happens in many African countries, the country is not doing anything serious to reverse the trend. There are more Mexican soap operas and other types of foreign programmes on Nigerian television today compared to locally produce ones. Even in the case of locally generated programmes, a vast majority of such programmes still mirror Western values, lifestyles and languages rather than those of the local people, and to the detriment of our local cultural values and expressions. South Africa seems to have realized the danger that such a trend portends to its culture and it is doing something, drastically too, to counteract it. In September 2006 the South Africa Department of Arts and Culture (DAC) and the national television broadcaster, SABC, initiated a partnership aimed at adapting literature about the culture and the arts of South Africa for television (Richard 2007, p.27). This is primarily aimed at initiating this interest of the younger generation in arts and culture through TV. In the words of Dr. Z. P. Jordan, the Minister for Arts and Culture of South Africa, “the South African society is not a reading one” (Richard 2007, p.35). Hence, there is the need to propagate and preserve the cultural values and arts of the people through the TV adaptation of literary classics written in indigenous South African languages. This is expected to help the younger generation who watch more TV than they read books, learn their arts and culture through TV while also being stimulated to get interested in reading about their culture. Long before the Literature for Television Adaptation, the 11 South African film and television industry seems to have seized the initiative. The SABC broadcasts in all of the country’s eleven official languages to serve its linguistically diverse population. Although English is the language most widely understood in South Africa, emphasis is, however, deliberately placed on promoting all the languages through the media and other means. Consequently, there are news bulletins in all the official languages on SABC today. However, apart from the SABC, other local content providers have been doing a great deal in trying to infuse elements of culture propagation in their programmes. This they do through an aggressive pro-local approach to programme packaging. But while it may be argued that there is a lot of local content on Nigerian TV today, it is imperative to point out that true local content is the creation and dissemination of programmes expressing a people’s knowledge and experience the communication of which provides the people with an avenue to express their own ideas, knowledge and culture in their own language. And this is not what the array of foreign programmes or locally produced programmes on Nigerian TV stations that reflect foreign lifestyles and values more than those of the local people suggest. In contrast to Nigeria Television Authority (NTA) for instance, most of the drama series on SABC are in one South African language or the other. As such there are drama series in Afrikaans, Zulu, Tsonga, Setswana etc. with English subtitles, While some are exclusively in indigenous languages with English subtitles, others like Generations and Isidingo for instance are in both English and indigenous languages with appropriate English translation to 12 reach out to both English-speaking and non-English-speaking audiences. Language is of special significance in the analysis of culture because it is a community-based art form that serves as the bridge to understanding a culture. Without language we cannot truly understand the traditions of a culture because language holds knowledge about the identity of a people. Therefore, once we start to lose our ability to communicate in our languages, we begin to lose knowledge – indigenous knowledge that is important for sustainable development. Beyond language, there is also the deliberate attempt at positively highlighting other elements of the people’s culture. In Generations for instance, lobola, the Zulu tradition of determining bride price in terms of number of cows, is always portrayed as an inevitable prelude to marriage. In contrast to our emphasis of Western-style and religious marital rites as being more ideal rites in our drama or movies, the lobola is depicted as a practice that should and will never fade out in relevance in the face of more ‘exotic’ marital rites. Apart from the lobola, there is also a deliberate attempt to emphasize the positive impact of a Sangoma – a traditional practitioner of herbal medicine, divination and counseling (of the Xhosa, Ndebele, Swazi, Zulu, Tsonga and Sotho people) – to the South African society (see the South African movie, Mr. Bones). In South Africa, just like in Nigeria, there are prevalent instances of dubious and diabolical Sangomas. This, notwithstanding, South African movies and drama always portray the work of a sangoma as a totally positive phenomenon unlike the way we perpetually 13 ascribe negative roles to the Babalawo and other shaman in most Nigerian movies and dramas. This pro-indigenous approach to entertainment is already yielding fruits for South Africa. The South African film, Tsotsi won the award for best foreign language film during the 2005 Academy Awards and movie critics have hailed the film as having been able to tell a South African story in a South African way. As a matter of fact, it has also being widely agreed that the pivotal element in Tsotsi’s success was its language. Beyond meeting expectations on certain moviemaking technicalities, the film succeeded based on the fact that it is was produced in a language – tsotsitaal (a South African pidgin language comprising Zulu, Sotho, Afrikaans, Tswana and English). The language is foreign to Hollywood and America. Nigerians, as entertainers in whatever form can learn from this that we stand to benefit more from positively showcasing our own culture and values than from replicating culture of other people for their own consumption. But Oscars or not, there is need for Nigerians to pay adequate attention to the promotion of our rich and diverse cultural experiences for the sake of our future. And this is a task that requires more than a negligible number of ‘patriotic’ minds and hands in certain brackets of the media and entertainment segment of our society. The ball is in the court of the government through the tourism and culture ministry in particular as well as local content providers and TV and movie producers. 14 2.1.4 History of Television The television is one of the most prominent inventions of the 20th Century. It has become one of the most common ways people view the larger world beyond them, as well as being one of the best ways for people to escape from the world. In the 1880s a German inventor created simplistic moving images using a filtered light viewed through a spinning disk, laying the foundations for the modern television. During the 1920s a number of scientist began experimenting with sending still images using radio waves. However, it was in 1928 that General Electric first combined the idea of a device that could show moving images with the technology to wirelessly broadcast them. During the 30s and 40s the technology was gradually improved upon. In America the first regular broadcasts began in 1939 though it was not until after the Second World War that the television as a standard home appliance began to really take off. After 1945 television sales in America skyrocketed. The first colour broadcast was made in 1954. Throughout the rest of the world, television came years later, and it wasn’t until the late 1960s that a television was commonplace in houses throughout the West. By the 1970s, television had become the dominant media force it is today, with 24 hour programming, mass advertising and syndicated shows. In the 1980s satellite television shrunk the world, making live feeds from other countries and time zones possible. The new millennium brought the advent of digital television, which is the future of television. 15 2.1.5 Advantages and Disadvantages of Television Advantages 1) Relief from anxiety and monotony: Television delights and instructs us in various ways. Artistic programs including drama, song and dance give us relief from the anxieties and monotony of daily life and take us to the realm of imagination. We all get very tired when we return home after working outside for the entire day. We can watch television shows while relaxing on the sofa at our drawing room. It fills our life with vigor. 2) Entertainment: It is said that “variety is the spice of life” and television offers a variety of entertainment channels. There is no doubt for the fact the television offers wide variety of entertainment both for the adults and the kids as well. We can choose from the series of plays, serials, movies, and sports televised. Television offers entertainment for every one of us. For adults, there are movie-channels, news-channels, live shows, reality shows, serials, etc. For small children, there are cartoon-networks, educational-networks, etc. 3) Media Interviews: The media men have regular interviews with eminent writers, scholars, scientists and other celebrities. These extend our awareness of various subjects and sharpen our desire for knowledge and understanding. When we watch interviews of our celebrities, we understand how they overcame their early-career difficulties. We get inspired by watching these interviews of great and successful personalities. 4) Live shows: There is no end to the pleasures. It caters to millions of people of all age. They are thrilled as they witness live-cast shows of important games and incidents. We become very excited when we see the live matches of 16 cricket, football, soccer, tennis, etc. Major international games such as Olympics are shown live on the television. Live events of various music shows, award functions, etc. are telecasted live on television. 5) Moral lessons: But, besides entertainment, many television shows are aimed at teaching moral lessons to the society. Though, mass television campaigns, efforts are made to boost a sense of integrity and moral-values among the common people. Various documentaries are also made to raise the consciousness of the people so that the society can be benefited by their actions. The harmful effects of drug, alcohol, smoking, etc. are displayed to encourage the viewers to stay from these evils. Disadvantages In spite of its popularity, television is not free from disadvantages. That calls forth certain criticisms. 1) Negatively effects the studies of the children: The young children spend more time watching television than sitting with books. It greatly affects their studies. Parents should ensure that the study of their children doesn’t get negatively affected in any way. 2) Dull and indecent programs: Some of the television programs are often dull and indecent. It divert the attention of the youth. It creates certain feelings in them which are detrimental to their future. 3) Distraction: Some of the cinema shows and advertisements are unhealthy for youngsters. The youth should use television carefully so that their mind doesn’t get distracted. 17 4) Wastage of time: People steal out of their work at times and gaze at Television shows in marts for hours together. They waste immense time doing nothing while watching television. 5) Quality of educational programs: The national educational programs are yet to come up to our expectations. The number of quality education programs are few. Very often, they fail to meet the expectation of the students. 6) Develop idleness: The excessive love for Television leads to idleness, sentimentalism and weakening of our sense organs and imagination. During holidays, instead of going out in the open and play some sports, the youngsters prefer to remain idle watching television. 7) People read fewer books: During leisure time, people get enough time to read books or do other acts of recreation. However, people are more interested in watching television than reading books. 8) Alienates us society and elements of nature: Too much dependence on Television alienates us from society and nature, the direct touch of which alone can revitalize our senses and imagination 2.1.6 Socio-Cultural Transformation via the Television Medium The television performs so many roles in cultural transformation and propagation, they carry out so many functions in the propagation of culture in Nigeria, and they carry out these functions through many means. The television medium promotes cultural events e.g. carnival, for instance, the Abuja cultural carnival that was organized by the former minister of culture and tourism Frank .N. Ogbuewu, which took place at Abuja, it was there that the cultural heritage of different ethnic groups in Nigeria was showcased by 18 broadcasting it on the television (N.T.A and other stations) and through this means the culture of people were promoted. Television also propagates culture through audience participating programmes; for instance television stations engage in programmes where issues are picked and discussed openly, issues on culture are sometimes discussed in programmes hence promoting the cultural heritage of the people. Television also serves as an agent of transformation of culture through invitation of guests (two or more) who discuss issues on culture and beauty of the cultural heritage of a particular society. Furthermore, television also promotes culture through music which is displayed and heard often on the broadcast media. Television also promotes indigenous culture through playing of indigenous songs regularly as people tend to react to what they hear according to the cultural norms theory. Also television propagates culture through sensitization campaign which is a veritable means of propagating and promoting the culture of the people. For instance, the National Orientation Agency (NOA) which sensitizes the public on practices such as Female Genital Mutilation (FGM), widowhood practices such as when a woman is forced to drink the water used to bath her dead husband or when a widow is denied access to properties of her late husband. Another practice is gender inequality whereby it becomes a taboo to send a girl child to school. In addition NOA also educates the general public on the need for child spacing in both English and local dialect (Yoruba, Hausa, Igbo) through the media (TV). 19 The broadcast media (television) has indeed contributed to the propagation of culture in Nigeria. This can be seen in programmes such as Goge Africa on Africa Independent Television (A.I.T) on Wednesdays by 1pm and Odede on Osun State Broadcasting Service (OSBC). These programmes are done with the aim of propagating various indigenous African cultures. The African pot is another programme which propagates culture on Nigerian Television Authority (NTA) every Tuesday by 8pm thus showcasing different types of African cuisines thereby encouraging African people to learn cooking and eating their locally made food. The Arambara is also another programme that projects culture on Africa Magic Yoruba every Wednesday’s by11:35 am to 12:06pm thus bringing to remembrance ancient culture via a festival. There is explanation on how a particular festival is done, what brought about the celebration of the festival, significance and purpose of the festival and his importance to humans. 2.1.7 Relationship between Culture and Television Culture as the totality of the way man has adapted to his environment and process of achieving all forms of creativity and has some relationships with the television. Some of these are listed below: 1) Television is a veritable instrument of cultural dissemination; 2) Television is also a custodian of culture hence it motivates people to bring about social integration. Okunna (1999, p.20) quoted Mac Bride commission (1980) that says “the mass media are cultural instruments which supply the cultural fare and shape the cultural experience of millions of people in the world”. Ansah 20 (2009, p.15) in Okunna emphasized that “the role of international communication in fostering cultural dependency is crucial because communication is a major carrier of culture”. However, Ukonu and Wogu (2006, p.12) said “it is saddening that media in Africa are custodians of culture that are completely foreign”. It is therefore important to note that since a strong relationship exist between culture and the broadcast media, television should endeavour to propagate indigenous culture through its various educational, entertainment and sensitization programmes. 2.1.8 The Role of Television in Promoting Culture TV is a telecommunication system widely used for transmitting and receiving moving pictures that can be monochrome (black-and-white) or coloured, with or without accompanying sound over a distance. The term may also refer specifically to a television set, television programming, or television transmission. The word is derived from mixed Latin and Greek roots, meaning ‘far sight’: Greek tele, far, and Latin vision, sight (Smith 1991). Television as a medium of communication has contributed to the overall development of Nigeria in several ways. When any developing country opts for television, it definitely must be because, among other things, TV has an important role to play in advancing the process of national development. It has and is still making a lot of impact on the economic, political, social, cultural and educational advancement of the nation. It is the most effective modern means of mass communication now available to mankind (Emmanuel, 1988). It is essentially an audiovisual medium whose primary aim is to use the symbols it communicates to influence the task and behaviour of the people 21 who receive such symbols. It plays the role of entertaining, educating, informing and impacting knowledge across the world. It can be used to massmobilize people and create awareness on topical issues of for commercial and non-commercial organizations. It is in view of this that we argue that TV can be used to revive, preserve and promote Nigeria’s dying cultural heritage. The enormous powers usually ascribed to this medium stems from its audiovisual properties, which command instant believability (Onabajo, 2005). This position was further affirmed by Scott Cowdell when he argued that: Television can also make or mar the career of an individual or the image of a society or nation. Recently, Transparency International (a non-governmental agency) sponsored documentary on Cable News Network (CNN), which highlighted the despicable state of corruption in Nigeria. The recordings were done with very sophisticated equipment and the entire package was like a typical espionage. Policemen and custom officials in Nigeria were seen actually negotiating for bribes, which ranged from mere pittances to huge amounts of money. If the documentary had been a publication in a magazine it would not have generated the heated reaction it did. Many people, especially those in government, would have dismissed it as a mere fabrication of foreign detractors. But Pl the audiovisual mode of television compelled respect and believability more than any other communication medium. 22 TV uses programmes as tools to repackage and disseminate (i.e. preserving, promoting and projecting) Nigeria’s rich cultural heritage in form of dramas, movies, documentaries, animated television commercials and alternative indigenous educational technology resources. As the most effective modern means of mass communication, its effectiveness in aiding development, according to Onabajo, derives from the following attributes: 1. Television can present things as they really are (realism achieved through sight and hearing); 2. Events can be shown as they are happening; 3. It can address the whole person, since its range of subjects is both comprehensive and flexible; 4. It can also address both the literate and the illiterate with equal success and effectiveness; 5. It can speak to the individual intimately, but also lends itself to group reception; and 6. It has both intellectual and emotional appeal. Another positive consequence, according to Cowdell, is that TV enhances cultural growth and this is through the process of acculturation. This is best achieved through such characteristics explained as “indigenizing what is foreign, idealizing what is indigenous (and) nationalizing what is sectional. One should also consider the fact that television, as a mass medium, affects and influences many people at the same time, thus showing the vitality of its role in the society. There is, therefore, no gainsaying the fact that television is a good tool for inculcation of socio-political and cultural values. Socio23 political and cultural values of any country can be defined, sharpened and promoted through different programmes. These programmes can in no small measure help to foster the sense of brotherhood among the people of different class, creed and sex. Changing social systems, cultural and political issues are also brought for discussion and debate and exhibition on cultural exchange and political reviews are necessary for preservation of cultural values. The television also has the ability not only to reflect but also shape opinion, and to play a part in forming attitudes, which affect morality. The Nigerian television has not lagged behind in revitalizing the nation’s cultural heritage and promoting the musical and dramatic talents (Onabajo 2005). Television network programming and satellite transmission have further ‘compressed’ the world from a global village into a global bedroom. We may not, therefore, be too far from the truth to conclude that the relationship between television and culture is unique and vital to the existence of culture. Culture is the way that a particular people communicate and the media they use. The popular culture is the media most widely used in the society. In essence, therefore, it could be argued that: to know a people’s culture, the media of communication of the people should be examined (Femi, 2008, p.172). On their part, Patrick Williams and Joan Pearce contend that “culture is the communication system that enables human beings to act, adapt and transmit survival resources”. As a development agent, TV has done much and can do more in activating human intentions and cultural development through serious educational programmes which matter-of-factly are now regular 24 features of Nigerian television (Onabajo, 2005, p.95). The media, particularly TV provide information and entertainment and, at the same time, have persuasive powers that are capable of effecting radical changes. For this reason, the role of television in the promotion of our culture cannot be overestimated. However, in trying to showcase programmes that have the ability of promoting Nigeria’s diverse cultures, the unity of the Nigerian peoples should be taken into consideration. This may explain why Onabajo advised that: In our efforts to promote indigenous culture, we should accentuate those things that bind us together as a nation and not those that tend to dichotomize us into fragmented states. The TV station must ensure that only the right virtues are transmitted to the viewers. For viewers, a station is justified by the quality of programmes that emanate there from. People are more interested in watching plays and drama, which deal directly with their culture. Onabajo’s advice is very apt here given the fact that the spread or acceptance, for instance, of some fads is usually accelerated and made more universal by television. The dress patterns of most television stars, especially musicians and artistes are easily copied by the youth. In Nigeria today, one of the commonest sights is that teenage girls parade university campuses wearing mono-strap body hug outfits while the guys wear baggy trousers that they keep pulling up as they sway along the streets. These are examples of fads copied from television programmes. In spite of its enormous role, the TV still has 25 some challenges. For instance, there are still villages in Nigeria where owners of TV sets can easily be counted. Oftentimes, watching programmes is somewhat difficult in the face of epileptic or ‘blink-blink’ electricity supply. Onabajo(2005) also observed that: “The television medium has not been perfect and needs to guide against telecasting bizarre culture and social activities. African culture has been indicated in the past as being savage and ferocious. It should therefore ensure that barbaric entertainments are removed. The presence of too much Western culture in telecasts should also be checked, as it could lead to cultural imperialism rather than cultural transformation. Above all, parents should guide their children on the type of programmes to watch on TV. This is because TV, to a large extent, can influence the character and lifestyle of our children and youths, as the spread or acceptance, for instance, of some fads is usually accelerated and made more universal by it. 2.1.9 Factors Militating against the Propagation of Culture through the Television In the course of this research, the researcher was able to discover a number of factors hindering television stations from achieving efficient and effective propagation of culture. Nweke, O.F (2004) also listed factors militating against the propagation of culture by television as follows: 26 1) Poverty: As a result of high cost of engaging the media in passing cultural information to the public through television, it therefore becomes difficult for the broadcast media to promote culture. 2) Lack of equipment and logistics: Due to inadequate logistics and lack of O.B vans and other relevant equipment that could enable the media effectively cover cultural events in various societies, the television station find it difficult to promote indigenous culture. 3) Norms, values and beliefs: Owning to certain beliefs in some societies, the media finds it very difficult to promote the culture of the people. This is so because some societies forbid and disallow airing and broadcasting of their cultural activities to the mass audience. For example, during the yearly Osun Osogbo festival, the public is never allowed to see the kind of rituals that take place inside the Osun Osogbo shrine. This can also be seen during the Egbesu festival in the Eastern parts of Nigeria where due to certain ritualistic elements, the media personnel are prevented from covering the events because strangers are forbidden from seeing them. 4) Gender inequality: In most societies, women are denied access to some cultural activities of the people; hence it becomes difficult for women journalists cover such cultural events. 5) Illiteracy: As a result of ignorance and lack of education in some parts of the country, the people involved in cultural activities find it difficult and unnecessary to invite the media to cover the events about their cultural heritage, hence this prevents the television medium from promoting the culture of the people. 27 2.2 Theoretical framework According to Udofia (1991) theories are conceptual representation or explanations of communication process. The theories applied here are based on social responsibility and cultural norms. The place of these theories in communication and investigation cannot be overemphasized as they provide the researcher with readymade framework or spectacle through which the present investigation can be carried out. Udofia (1991, p.2) also said that theories perform a number of functions among which is to simplify research findings. He explained that theories allow the researcher to predict the outcome and effects in the data. Theories are also used as observational aids because they direct the researcher on how to observe rather than just pointing out what to observe. 2.2.1 Cultural Norm’s Theory Cultural norms theory this theory was propounded by McLuhan in 1964. He propounded this theory when Minneapolis stayed without a newspaper and it was seen that with newspaper there was less crime around, this was because of the ways the media presented issues on crime, but there was a report of the media as watchdog to the society, it then looked as if nothing was wrong. Babatunde (1998, p.25). Thus, it can be seen that people tend to pattern their attitudes according to media (television) presentations. This theory says that people tend to pattern their lives according to dominant way through which the media present selected issues. According to Wogu (2006, p.33) “some themes are purposefully emphasized or portrayed to influence people due to the pattern 28 of their presentation”. For instance, women can learn to wear certain costumes or follow a given dress pattern which they get from television presentations. Thus through selective presentation and hype on certain themes, television creates the notion among the audience that such themes are part of the society or given cultural norms of the society. The socially influenced members of the public often follow such media presentations. Meanwhile critics’ stress that the media are likely, if unchecked to emphasize bad behavior and mislead people, yet the media can also encourage good behavioral pattern at the same time. Cultural norms theory thus provides the much needed theoretical understanding on the investigation of the role of television in propagating culture. For example, the more television lays emphasis on the importance of culture, the more people tend to follow and pattern their lives towards it. In other words, what the television says or broadcasts about culture is what can make the society a much better place to live in. 2.2.2 Social Responsibility Media Theory The Social Responsibility Theory, first developed in the 1940s by Robert Maynard Hutchins, is still a guiding principle for the media today. To combat the pressures that threatened freedom of the press, this theory was first introduced in 1947 and was recommended by the Hutchins Commission on Freedom of the Press. It stated that the media should serve the public, and in order to do so, should remain free of government interference. It defined guidelines that the media should follow in order to fulfill its obligation of serving the public. (Goke 2003, p.78) The Social Responsibility Theory 29 claimed that the media could be self-regulating by adhering to the following precepts: 1) Media has obligations to fulfill to a democratic society in order to preserve freedom. 2)Media should be self-regulated. 3)Media should have high standards for professionalism and objectivity, as well as truth and accuracy. 4)Media should reflect the diversity of the cultures they represent. 5)The public has a right to expect professional performance. (The proponents of this theory had strong faith in the public’s ability to determine right and wrong, and take action to preserve the public good when necessary.) The social responsibility does not only fall upon the reporters and producers of media. The responsibility also falls to the consumers to become media literate and maintain high, yet reasonable expectations of the media. In theory, if these things happen, there will be no need for government intervention. The Social Responsibility Theory was set forth as the ideal way for the media to conduct business. Over the years since its introduction, this theory has met with much criticism as well as support. It has become the standard for United States media practices. It has also set the standards for much of the currently accepted media ethics. Since the Hutchins Commission produced its famous theory, the United States has developed better educated journalists, seen a reduction in news sensationalism and enjoyed more accuracy in reporting. Many journalists are now also 30 advocates for the public and for social issues and reform, getting their messages out through the media other recommendations of the Hutchins commission as explained by Goke (2003, p.16) are: 1. The press should be accountable to the public. 2. It is the duty of the press (print and electronic) to provide truthful, comprehensive and intelligent account of the day’s event in a context that gives them meaning 3. The press should serve a forum for the exchange of comment and criticism. 4. The press should serve as presentation and clarifications of the goals and values of the society. 5. The press should give a representative picture of the constituent groups in the society. 6. The press should give provide full access to the day’s intelligence and finally should engage in the gigantic project of news 7. The press should raise social conflict from the plane of violence to the place of discussion. The social responsibility theory is peculiar to this work because the theory holds that while the media informs, educates, and entertains, they are equally to be socially responsible and to see that all sides of social and political issues are fairly and fully presented. This research work therefore conforms to this theory because it shall inform the public about their culture through television shows. Furthermore, the social responsibility theory stresses that the media must perform a duty to the public and serve as presentation and 31 clarification agent for the goals and values of the society. This is important because the television uses the talk show programme to present and clarify issues about culture which cannot be overlooked in the society. 2.2.3 Social Cognitive Theory The Social Cognitive Theory postulates an observational learning process which explains that learning of behaviour is done through observing behaviour of another person called a “model” (Bandura, 1986, p.13). According to Bandura, this theory takes place in three steps: 1. Paying attention and perceiving the most critical features of another person’s behaviour. Many children and film viewers pay attention when they are watching a movie and some develop emotional feelings for their model’s behaviour in the movie. 2. Remembering the behaviour: Teenagers remember mostly, violence scene, rape scene, sexual scene, etc., as it is easier to destroy than to build so is it also in movies where viewers mostly remember the violent and negative scenes than the positive ones. 3. Reproducing the action: In a scene from the 1993 film The Programme, a character who wishes to demonstrate his toughness lies down on the center line of a highway at night as cars and trucks speed by in both directions. In the movie, he walks away unscathed, proving that he’s afraid of nothing. Soon after watching the movie, several teenagers were killed in separate incidents in which they lay in the centre of a darkened road and were run over by coming traffics (Hinds, 1993). 32 Research on modeling shows that the people frequently learn and imitate the aggression they observe, being motivated to learn and carry out the behaviour. In furtherance, the basic premise of this theory explains the relationship between the human cognitive processes centre for reasoning and learning] and its external environment. The environment in this sense refers to both Western Television Programmes and Cultural values of a people. The human mind is apparently the site where these external ecological factors do exercise their effects, through the “socialization” process as explained in the course of the review of concepts. To this end, if the mind, which is the pivot of human cognition, is at the receiving end of both environmental effects discussed in this work, then, there will largely be a great deal of conflict in personality formation if appropriate measures are not put in place to checkmate excesses. At one end, there could be an extreme of perception geared toward destroying indigenous cultural values of the African people, while at the other end, excessive cultural values could make one oblivious of the merits of westernization. It becomes imperative, that measures should be fashioned by significant persons to remedy the possible conflict of values. As this might portend harm to the personality of the individual involved. This theory thus asserts the numerous reasons circumstancing ongoing cultural conflict of values between the west and those of indigenous Nigeria. 2.2.4 The Symbolic Interaction theory The symbolic interaction theory would be appropriate in this study because the theory posits that “communication occurs through the creation of 33 shared significant symbols... mental event cannot be understood except in the context of social interaction” (Anaeto, Onabanjo & Osifeso, 2008, p.138). The theory which has background in sociology was propounded by George Herbert Mead. (Littlejohn & Foss; 2008, p.82) Symbols help in the understanding of any communication engagement. As such, television production is guided by the meanings in the available symbols which are expected to help the audience appreciate the messages. These symbols are not just created; they come as a result of interaction which helps to determine the appropriate symbol for a particular communication. That interaction takes into consideration, appropriateness of cultural symbols so as to enhance the communication process. The appropriateness of cultural symbols depicts cultural proximity. On that note, Littlejohn & Foss (2008, p. 83) say that: Communicators do not just communicate with others and with social objects; they also communicate with themselves ... When making decisions about how to act toward a social object, we create what Khun calls a plan of action guided by attitudes or verbal statements that indicate the values toward which action will be directed. “All these are guided by the manipulation of the symbolic elements in line with the audience knowledge about them. Corroborating, Anaeto et al (2008) submit that: “without symbols there would be no human interaction and no human society. In order to survive, the man must construct and live in a world of meaning, and social life can only proceed if members of a society largely share the meaning of symbols.” 34 From the foregoing, the only way to create cultural proximity through television production would be to aesthetically infuse the cultural aspects of a particular programme as it concerns the viewers for whom the messages are propagated. Corroborating, Baran (2010) posits that: Together we allow mass communication not only to occur but also to contribute to the creation and maintenance of culture... this means professionally and ethically creating and transmitting content...our responsibilities in mass communication are to view the mass media as our cultural storytellers and to conceptualize mass communication as a cultural forum. For the above views to be realized there must be unity between the TV programmes and the culture of the people. This can be sustained by making sure that the inherent values are not foreign to the viewers. These values are the eventual symbolic manifestation of the interactions between the viewers and the messages emanating from the televised programmes. Therefore programmes that contain messages – be them from news, entertainment, discussion, e.t.c – that tend to abhor violence in African culture will help curtail the rate of violence. Again, there are punishments for violent behaviours in Africa and thus the programmes should contain the consequential punishments to create inhibitory effects on the viewers. All these are cultural values that are symbolically passed on through interactions for the well being of the people. 2.3 Empirical Review Babaloye (2016) conducted a research on Western Television Programmes and the African Cultural Identity of Nigerian Youths which 35 shows that: The study clearly showed that youths agree that Western television programmes entertain them more than the Nigerian locally produced programmes. The findings further revealed that Western television films show that there is glamorization of risky behaviours like excessive drinking and sexual preciousxly on the Western television programmes. Corroborating the above findings, Briant and Oliver (2009) states: “According to a Time/CNN poll (Stodghill, 1998), 29% of U.S. teens identified television as their most important source of information about sex, up from 11% in 1986”. A content analysis of primetime television from the 1998-1999 season, for example, indicates that 71 percent of all programming depicted alcohol use and 77 percent contained some reference to alcohol (Christensen, Henriksen, and Roberts, 2000). A 2008 study, analyzed the link between teenage parenthood and found that teens who watched sexually explicit television (from simple shows that just talk about a character having sex to shows with soft sex scenes) were twice as likely as other teens, who had not watched much of these shows, to have a baby by age 16. The study's conclusion prompted that teens see sexually explicit content and assume that everyone is doing it so there are not any significant consequences to sex. The study also found out that majority of Nigerian youths desire to live the kind of life that is portrayed in the Western T.V. programmes. The sad side of the exposure to foreign media on the culture of a society is that the glorification of Western lifestyle goes side by side with condemnation of the local culture. This creates a situation where Nigerians are becoming more British or America than the Americans or British 36 themselves and this invariable, creates marginal individuals to the extent that they are neither here nor there. Yadava and Reddy (1988) conducted an in-depth interview schedule on Indian families observed two divergent trends in family interaction as a result of the presence of T. V. In some families. There is an increase in the extent and intensity of interaction between members. The reverse is also observed in some other families. Viewers may empathies and identify with characters in programmes)' relate more to the programmes than to the members of their family during the course ofTY vieWing. r (cited in Vijayalakshmi. 2005). Kuo-Yi Wu (1990) studies the role and contribution of television in shaping of social perception such as sex roles, crime and violence, interpersonal relationships and ageing in Taiwan. In terms of perception of sex roles, contribution of television viewing is distinctly contingent upon the background and other social conditions. A more liberal stance is related to heavy viewers both Chinese or American programmes among females and those with high parental education. They generally prefer the foreign programme to the indigenous programmes. A consistent and significant relationship is found between weekday viewing and a more mistrustful world view J (cited in Vijayalakshmi, 2005). Shanahan and Morgan (1992) conducted a comparative case study of how adolescents use T.V. and how this relates to interactions with their families in five countries, namely Argentina, Taiwan, Korea, China and USA. In the following study the issues addressed including television exposure, family conflict over television and the relationship of T.V. viewing to family 37 communication. The study indicates a strong positive association between the parents in Argentina, Taiwan and USA. Most of the adolescents watch television with their parents and feel closer and more satisfied the amount of time spends together. (cited in Vijayalakshmi, 2005). 38 CHAPTER THREE RESEARCH METHODOLOGY 3.1 Introduction In this study, the survey research method was used as the scientific approach in the study. Survey research was found to be the most appropriate for this study. Survey research, as a research technique used to obtain data, requires either interviewing the respondents or providing them with selfadministered questionnaire. 3.2 Research Design The design used for this study is survey research design. Survey design techniques are used to gather contemporary data either by direct measurement or by solution from others. According to Ogili (2005), Survey is a form of descriptive research that studies both large and small population for the study. It studies a group of people, considered to be representatives of the entire group. The research instrument employ in this study where questionnaires which were used in preference to other survey techniques. 3.3 Study Area This study would be conducted within the limits of people in Ijebu North, Local Government of Ogun State. 3.4 Population of the Study Population can simply be defined as the count of number of residents within a political and geographical boundary such as a town, a nation or the world. Population is also the total numbers of inhabitant of a particular 39 geographical location. In the course of this study, the population consists of people in Ijebu North, Local Government of Ogun state. 3.5 Source of Data This can simply be referred to as where the information originates from. While carrying out this research, we will be considering two sources of data, which are: Primary data and Secondary data. 3.6 Research Instrument A research instrument can be defined as any device constructed for recording of measuring data. It is the means of gathering information to be used for solving the research problems. The researcher will make use of the following instruments in obtaining the needed information: Questionnaire, personal interview and direct observation of financial situations. Questionnaire will be designed and dispersed to the people in Ijebu North, L.G of Ogun State so as to gather valuable data for analysis, interpretation and appreciation of problems stated in this project. Closed ended questions will be used in the structure of the questionnaire. 3.7 Reliability and Validity of Research Instrument The validity of measuring instrument has been defined to which in scores on its reflects true differences among individuals on the characteristics that we seek to measure rather than constant or random errors. The instruments are made simple and to the point of which enable the respondents to supply relevant information, this proves the validity of the instrument. Reliability is the degree to which a measuring instrument produced outcomes 40 when it is repeated. Reliability of instrument used is based on the statistical tool employed for data analysis. 3.8 Sample Size and Sampling Techniques A sample is a representative of the whole population. Osuala (1982), sampling is taken to any population as a representative of that population. Ogili (2005) says that; sample is the actual number of a part of the study of population that is objectively selected for the purpose. Sampling is necessary because the entire population cannot be studied as it may be too large and cannot be controlled. The sampling technique adopted for this study is simple random sampling technique which gives every member of the population the chance of selection. The researcher also used purposive sampling technique in the study to get the actual size that was studied. The sample size of this study will be 100 respondents of people living in Ijebu North. The opinions and views of the people will be sampled. 3.9 Administration of Research Instrument A total number of 100 copies of questionnaire will be administered to the people of Ijebu North, L.G of Ogun State. The researcher will make sure that each research questions get the complete number of questionnaires in its section that was systematically selected. 3.10 Method of Data Analysis The researcher will make use of descriptive statistics by the use of raw data and simple percentages. The hypothesis will be using one sample chisquare test. The test is preferable because we are comparing sample data with 41 some assumed population and because the observation are independent, normally scaled and consist of frequencies in discrete categories. The analysis is based on the assumption that responses from interviews represent the opinions of the listeners and that answers given to the questions asked were given in at most good faith. 3.11 Instrument for Data Collection Questionnaire and personal interviews was used to collect primary data and relevant empirical information for analysis. The questionnaire contains questions derived from the objectives and research questions posed in Chapter one (1). Closed ended questions are designed to obtain quantitative data needed for interferences. In this way, relevant demographic information on the respondents was collected as well as other variables relevant for discussion. For the purpose of this research work, the questionnaire will be divided into two sections; section A which will contain the information of the respondents, while section B will contain the research questions. 42 CHAPTER FOUR DATA PRESENTATION AND ANALYSIS 4.1 INTRODUCTION This chapter presents the result of the analysis in line with the research questions put forward in the study in order to make valid conclusions on the stated problem of the research topic “TV programmes as an instrument of promoting indigenous culture”. In the administration of the twenty three (23) items instrument, which is basically designed for the study and administered to 210 sample size of respondents drawn from the study area, the researcher employed a face to face questionnaire administration and instant collection method, which accounted for 100% return rate. Thus, the entire 210 questionnaire administered and all copies were properly filled and returned. This was consequent upon face to face questionnaire administration and instant collection strategy employ in the exercise where respondents were able to get clarification on technical questions in the questionnaires from the researcher. 4.2 PRESENTATION AND ANALYSIS OF DATA Below are the analyses of the response obtained from the respondents through the use of questionnaires. These are analyzed in percentages. 43 SECTION A’ This comprises of personal data of respondents 4.1.1 Question 1: SEX? Table 1: Genders distribution of the respondents Response Frequency Percentage Male 90 40.2% Female 120 50.7% Total 210 100% Source: Researchers field work (2018). It is observed from the above that 90 respondents which represent (40.2%) are male and 120 respondents representing (50.7%) are females. This shows that there are more females in the population of the study. 4.1.2 Question 2: AGE? Table 2: Age range of the respondents Response Frequency Percentage 15-20 100 40.7% 21-25 110 50.2% 26-35 0 0% 36 – 45 0 0% 46-50 0 0% 210 100% Total Source: Researchers field work (2018). 44 It is observed from the table above that those 100 respondents representing (40.7%) of the population are between the ages of 15-20, 110 respondents represent (50.3%) are between 21-25 years, while 9 of the respondents representing (9%) are between 26 - 35, 0 respondents representing (0%)are between 36-5 years. Question 3: Do you use social media platforms? Table 3: Response to Question 3 OPTIONS FREQUENCY PERCENTAGE Civil servant 0 0% Trader 0 0% Artisan 0 0% Student 210 210% Others 0 0% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 0 of the respondents representing (0%) are civil servant , 0 of the respondents representing (0%} are trader, 0 of the respondents representing (0%} are Artisan, 210 of the respondents representing (210%} are student, 0 of the respondents representing (0%} are other. 45 4.1.3 Question 4: Marital status Table 4: Marital status of the respondents Response Frequency Percentage Single 200 90.5% Married 10 Divorce 0 0% Total 210 100% 9.4% Source: Researchers field work (2018). It is observed from the above that 200 respondents which represent (90.5%) are single, 10 respondents which represent (9.4%) are married and 0 respondents which represent (0%) are other. Question 5: RELIGION? Table 5: Response to Question 5 OPTIONS FREQUENCY PERCENTAGE Christianity 140 60.6% Islam 70 30.3% Traditional 0 0% 0 0% 210 100% Other TOTAL Source: Researcher’s Field survey, 2018 From the above table 140 of the respondents representing (60.6%) are Christian, 70 respondents representing (30.3%) are Muslim, 0 respondents representing (0%) are Traditional, 0 respondents representing (0%) are Other 46 Section B This comprises of psychographic data of respondents RESEARCH QUESTION 1: How much exposure do the people have to programmes promoting culture? Item questions in table 6-9 of the research instrument were used to answer RQ1 Question 6: How often do you watch television? Table 6: Response to Question 6 OPTIONS FREQUENCY PERCENTAGE Daily 100 40.7% Weekly 70 30.3% Monthly 40 10.9 Never 0 0% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 100 of the respondents representing (40.7%) watch television daily, 70 of the respondents representing (30.3%} watch television weekly, 40 of the respondents representing (10.9%} watch television monthly, 0 of the respondents representing (0%} are never. Question 7: What programmes do you watch on television? Table 7: Response to question 7 47 OPTIONS FREQUNCY PERCENTAGE Music 110 70.4% Documentary 10 4.7% News 30 10.4% Cultural 20 3.9% Other 0 0% Total 210 100% Source: Researcher’s Field survey, 2018 From the above table 110 of the respondents representing (70.4%) watch music on television , 10 of the respondents representing (4.7%} watch documentary on television, 30 of the respondent representing (10.4%) watch News on television, while 20 of the respondent representing (3.9%) watch cultural on television, 0 of the respondent representing (0%) watch other. Question 8: What genre of cultural programmes do you hold in high esteem? Table 8: Response to Question 8 OPTIONS FREQUENCY PERCENTAGE Food 10 4.7% Music 110 50.2% Dance 40 10.9% Tales 50 20.3% TOTAL 210 100% Source: Researcher’s Field survey, 2018 48 From the above table 53 of the respondents representing (53%) use it/them today, 15 respondents representing (15%) use it/them yesterday, 11 respondents representing (11%) use it/them This week, 14 respondents representing (14%) use it/them last week Question 9: How often do you watch the cultural programmes ? Table 9: Response to question 9 OPTIONS FREQUENCY PERCENTAGE Daily 60 20.8% weekly 50 20.3% Monthly 90 40.2% Never 10 4.7% 210 100% Total From the above table 60 of the respondents representing (20.7%) watch cultural programmes daily, 50 of the respondents representing (20.3%} watch cultural programmes weekly, 90 of the respondents representing (40.9%} watch cultural programmes monthly,10 of the respondents representing (4.7%} are never. SUMMARY OF RESEARCH QUESTION 1 The aim of this research question was to find out how much of exposure do respondent have programmes promoting culture, The data on table 6 show that the majority of the respondent often watch television daily, The data on table 7 show that the majority of the respondent watch music programmes on 49 TV, The data on table 8 show that the majority of the respondent hold music cultural programmes in high eateem, The data on table 9 show that the majority of the respondent often watch cultural programmes monthly. RESEARCH QUESTION 2: What are the advantages of TV programmes promoting culture? Item questions in table 10-12 of the research instrument were used to answer RQ2. Question 10: TV programmes promotes Education? Table 10: Response to question 10 OPTIONS FREQUENCY PERCENTAGE Agree 130 Strongly agree 80 30.8% Disagree 0 0% Strongly disagree 0 TOTAL 210 60.9% 0% 100% Source: Researcher’s Field survey, 2018 From the above table 130 of the respondent representing (60.9%)agreed that TV programmes promotes Educational, 80 of the respondent representing (30.8%)Strongly agreed that TV programmes promotes Educational, 0 of the respondent representing (0%) disagree that TV programmes promotes Educational, while 0 of the respondents representing (0%) strongly disagreed that TV programmes promotes Educational Question 11: TV programmes promote Entertainment? 50 Table 11: Response to Question 11 OPTIONS FREQUENCY PERCENTAGE Agree 120 50.7% Strongly agree 90 4.2% Disagree 0 0% Strongly disagree 0 TOTAL 210 0% 100% Source: Researcher’s Field survey, 2018 From the above table 120 of the respondent representing (50.7%)agreed that TV TV programmes promote Entertainment, 90 of the respondent representing (4.2%)Strongly agreed that TV programmes promote Entertainment, 0 of the respondent representing (0%) disagree that TV programmes promote Entertainment, while 0 of the respondents representing (0%) strongly disagreed that TV programmes promote Entertainment Question 12: TV programmes promote Information? Table 12: Response to Question 12 OPTIONS Agree FREQUENCY 110 PERCENTAGE 50.24% Strongly agree 80 30.8% Disagree 20 9.4% Strongly disagree 0 0% TOTAL 210 Source: Researcher’s Field survey, 2018 51 100% From the above table 110 of the respondent representing (50.24%)agreed that TV programmes promote Information, 80 of the respondent representing (30.8%)Strongly agreed that TV programmes promote Information, 20 of the respondent representing (9.4%) disagree that TV programmes promote Information, while 0 of the respondents representing (0%) strongly disagreed that TV programmes promote Information. SUMMARY OF RESEARCH QUESTION 2 The evidence from the respondent’s response for the research question shows that majority of the respondents have various perspective towards pat TV. RESEARCH QUESTION 3: How does the television use its cultural programmes to improve people’s way of life and make the society better place? Item questions in table 13-14 of the research instrument were used to answer RQ3. 52 Question 12: Have you ever learnt a moral lesson from any cultural programmes on TV station Table 12: Response to Question 12 OPTIONS FREQUENCY PERCENTAGE Yes 170 80% No 20 9.4% Not sure 20 9.4% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 170 of the respondent representing (80%) said yes, 20 of the respondent representing (9.4%) said no, 20 of the respondent representing (9.4%) are not sure Question 13: Watching cultural programmes on TV station makes the society free from immorality? Table 13: Response to question 13 OPTIONS FREQUENCY PERCENTAGE Agree 110 50.2% Strongly agree 60 20.8% 40 10.9% 0 0% 210 100% Disagree Strongly disagree TOTAL 53 From the above table 110 of the respondents representing (50.2%) agree that watching cultural programmes on TV station makes the society free from immorality, 60 respondents representing (20.8%) Strongly agree that Watching cultural programmes on TV station makes the society free from immorality, 40 of the respondent representing (10.9%) Disagree that Watching cultural programmes on TV station makes the society free from immorality, while 0 of the respondent representing (0%) Strongly disagree that Watching cultural programmes on TV station makes the society free from immorality. Question 14: Cultural programmes have a great chance of improving indigenous culture? Table 14: Response to Question 14 OPTIONS FREQUENCY PERCENTAGE Agree 100 45.9% Strongly agree 90 40.9% Disagree 0 0% Strongly disagree 20 10.9% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 100 of the respondent representing (45.9%) agreed that Cultural programmes have a great chance of improving indigenous culture, 90 respondents representing (40.9%) strongly agreed that Cultural programmes have a great chance of improving indigenous culture,0 respondents representing (0%) disagreed that Cultural programmes have a great chance of 54 improving indigenous culture, while 20 respondents representing (10.9%) strongly disagreed that Cultural programmes have a great chance of improving indigenous culture. SUMMARY OF RESEARCH QUESTION 3 The aim of this research question was to find out how much of exposure do respondent have programmes promoting culture, The data on table 10 show that the majority of the respondent agreed that TV promotes Education, The data on table 11 show that the majority of the respondent agreed programmes promote Entertainment TV, The data on table 12 show that the majority of the respondent agreed that TV programmes promote information, The data on table 12 show that the majority of the respondent learn a moral lesson from any cultural programmes on TV station, The data on table 13 show that the majority of the respondent agree that Watching cultural programmes on TV station makes the society free from immorality. RESEARCH QUESTION 4: What challenges are facing television stations in producing culture-based programmes? Item questions in table 15-16 of the research instrument were used to answer RQ3. Question 15: Will you support the transmission of more cultural programmes on television 55 Table 15: Response to Question 15 OPTIONS FREQUENCY PERCENTAGE Yes 180 80.5% No 30 10.4% Not sure 0 0% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 180 of the respondent representing (80.5%) support the transmission of more cultural programmes on television , 30 of the respondent representing (10.4%) did not support the transmission of more cultural programmes on television, 0 of the respondent representing (0%) are not sure Question 16: Does transmission of foreign programmes have negative effect on Nigeria culture Table 16: Response to Question 16 OPTIONS FREQUENCY PERCENTAGE Yes 100 40.76% No 100 40.7% Not sure 10 10.4% TOTAL 210 100% Source: Researcher’s Field survey, 2018 56 From the above table 100 of the respondents representing (40.7%) said yes, 100 respondents representing (40.7%) said not, 30 respondents representing (10.4%) are not sure. SUMMARY OF RESEARCH QUESTION 4 The aim of this research question was to find out how much of exposure do respondent have programmes promoting culture, The data on table 15 show that the majority of the respondent support the transmission of more cultural programmes on television, The data on table 17 show that the majority of the respondent have negative effect on Nigeria culture. RESEARCH QUESTION 5: Does TV create awareness about preservation of indigenous Nigeria culture? Item questions in table 15-16 of the research instrument were used to answer RQ3. Question 17: Do you learn about your culture through the television. Table 17: Response to Question 17 OPTIONS FREQUENCY PERCENTAGE Yes 100 40.7% No 100 40.7% Not sure 10 10.4% TOTAL 210 100% Source: Researcher’s Field survey, 2018 57 From the above table 100 of the respondent representing (40.7%) said yes , 100 of the respondent representing (40.7%) said no, 10 of the respondent representing (10.4%) are not sure Table 18: Response to Question 18 OPTIONS FREQUENCY PERCENTAGE Agree 80 30.8% Strongly agree 130 60.1% Disagree 0 0% Strongly disagree 0 0% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 80 of the respondents representing (30.8%)agreed that Television is good for promoting culture, 130 respondents representing (60.1%) strongly agreed that Television is good for promoting culture, 0 respondents representing (0%) disagreed that Television is good for promoting culture, while 0 respondents representing (0%) strongly disagreed that Television is good for promoting culture. 58 Question 19: Television programmes help in improving local dialect? Table 19: Response to Question 19 OPTIONS FREQUENCY PERCENTAGE Agree 170 8.09% Strongly agree 30 10.4% Disagree 0 0% Strongly disagree 10 4% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 170 of the respondents representing (8.09%) agreed that Television programmes help in improving local dialect, 30 respondents representing (10.4%) strongly agreed that Television programmes help in improving local dialect, 0 respondents representing (0%) disagreed that Television programmes help in improving local dialect t, while 10 respondents representing (4%) strongly disagreed that S Television programmes help in improving local dialect. 59 Question 20: Do you feel a need to adjust to the customs and practices as portrayed in indigenous? Table 20: Response to Question 20 OPTIONS FREQUENCY PERCENTAGE Yes 170 80.9% No 20 9.5% Not sure 20 9.5% TOTAL 210 100% Source: Researcher’s Field survey, 2018 From the above table 170 of the respondent representing (80.9%) said yes , 20 of the respondent representing (9.5%) said no, 20 of the respondent representing (9.5%) are not sure SUMMARY OF RESEARCH QUESTION 5 The aim of this research question was to find out how much of exposure do respondent have programmes promoting culture, The data on table 17 show that the majority of the respondent learn about their culture through the television, The data on table 18 show that the majority of the respondent agreed that television is good that television is good for promoting culture , The data on table 19 show that the majority of the respondent agreed that television programmes help in improving local dialect, The data on table 20 show that the respondent feel to adjust the customs and practices as portrayed in indigenous. 60 CHAPTER FIVE SUMMARY, CONCLUSION AND RECOMMENDATIONS This chapter deals with the summary, conclusion and recommendation. The study examine the TV program as an instrument for promoting Indigenous culture. This chapter looked at what is contained in previous chapter and give a conclusion on the outcome of the investigations, recommendation as well as give suggestion to feature researchers. 5.1 SUMMARY This study summarizes the whole research work from chapter one – five. chapter one of this research work deals with the background of the study, statement of the problem, Research question, Objectives of the study, significant of the study, and definition of operational terms. Chapter Two of this research deals with literature review. In this chapter, theoretical frame work as well as empirical review was used to analyze the research already carried out by another researcher. Chapter three of this research work deals with the research methodology, the procedure of research design, research method, population of the study, source of data, research instrument, sample size and sampling techniques, validity and reliability of data instrument, method of data analysis was the discussion analyzed in this chapter. The researcher adopted survey method which gives room for questionnaire and interview while the sampling techniques was simple random sampling techniques which will allow all members of the population study an equal being in the study, presentation and the analysis of data collected from questionnaire responded to by the respondents. They were analyzed with 61 arithmetic table and simple percentage using statistical package for social sciences. Total of questionnaire released was 210 copies filled by the people dwelling in Ijebu North ogun state. Also, chapter of this work was used to do the represented and analyses of the data collected on the field. In the chapter table were used to analyse the information collected from the field The last chapter was used to summarize the whole research work from chapter one to five also conclusion was made as when as recommendation that can be useful as far as this research work is concerned. The main purpose of this study was to examine TV as an instrument for promoting indigenous culture. 5.2 CONCLUSION The study has shown that television can effectively serve as a tool for cultural transformation. The researcher discover that the television has played a significant role in promoting and propagating culture among people. Also people identify with their cultural beliefs, hence they suggested that there should be continuous transmission of culture based programmes on television stations. It is against this back drop that the researchers concludes that television station in Nigeria should continue to serve as the custodian of people’s indigenous culture. 5.3 RECOMMENDATIONS Based on the finding of the research, it is therefore appropriate to suggest the following as recommendation: 1. Television stations across the station should create more cultural programmes in other to boost cultural promotion and transformation 62 2. Media organizations should give free airtime in favour of indigenous Nigerian cultural programmes. 3. Societies should allow transmission of their culture heritage through the television medium 4. There should be critical selection of foreign culture on Nigeria television before transmission 5. Producers should seek to enrich culture based programs on Nigeria television station. 5.4 LIMITATION OF THE STUDY The Limitations associated with the carrying out of this research include the following: 1. Financial constraint: This is the first problem of this research as lack of fund may weaken its effectiveness 2. Truthfulness: The used of questionnaire in obtaining necessary information for this research is another problems as respondent may decide to biased in answering questions 3. Lack of material: Materials available for this research are relatively small as the concept is new and last existing research. 4. Stress: Stress encounter by the researcher from other academic activities is another problem of this research 5. Time structure: The allocated time for this research is short and may prevent the researcher from getting the large samples. 63 REFERENCES Babatunde, F. (1998). "Theories of mass communication: an introductory text". Ibadan. Sterling Horden publishers (Nigeria) ltd. Firth, S.J. (2005). "Sociology a concise approach". Ibadan: Drocom publishers. Goke, R. (2003). "Mass media and the society". Abeokuta: Meek Associates. Harunah, H.B. (2000). 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(1992) "Adolescents, families and television in five countries- Implications for cross-cultural educational research", Journal 0/ Educational Television. 18(1). Yadava, J.S. and Usha V.R. (l988) "In the midst of diversity-mlTelevision in urban Indian/amities", In James Lull (cd.). Kuo, Yi-Wu. (1990). "Television and the Value System of Taiwan's AdolescentsA Cultivation Analysis". Ph.D Dissertation, University of Massachusetts. Dissertation Abstract Inter-National. 50(12).3783 A. Chandra, V. (2000) "Television and Indian culture" Indian publisher's distributors. Delhi. 66 APPENDIX ABRAHAM ADESANYA POLYECHNIC DAGBOLU/AKANRAN IBADAN ROAD, ATIKORI IJEBU-IGBO, OGUN STATE, PMB 1020. DEPARTMENT OF MASS COMMUNICATION I am a final year student of the department of mass communication in the above named institution and I am conducting a research on TV programmes as an instrument for promoting indigenous culture. Which requires your responses? Please, your candid answers are required to the questions in the questionnaire. Note that this exercise is for academic purpose only. Your response will be treated with utmost confidentiality, to guarantee your anonymity; do not write your name on the questionnaire. SECTION A Please Tick [ ] appropriately. 1) GENDER Male [ ] Female [ ] 2) AGE 15-20 [ ] 20-25 [ ] 26-35 [ ] 35-45 [ ] 45-50 [ ]. 3) OCCUPATION Civil servant [ ] Trader [ ] Artisan [ ] Student [ ] Others [ 4) MARITAL STATUS Married [ ] Single [ ] Divorced [ ] 5) RELIGION Christianity [ ] Islam [ ] Traditional [ ] Others [ ] 67 ] SECTION B 6) How often do you watch television? a) Daily [ ] b)Weekly [ ] c)Monthly[ ] d) Never[ ] 7) What programmes do you watch on television? a) Music [ ] b) Documentary [ ] c) News [ ] d) cultural [ ] 8) What genre of cultural programmes do you hold in high esteem? a) Food [ ] b) Music [ ] c) Dance [ ] d) Tales[ ] 9) How often do you watch the cultural programmes? a) Daily [ ] b) Weekly[ ] c) Monthly[ ] d) Never[ ] 10)Tv programmes promotes Education? a) Agree [ ] b) Strongly agree [ ] c) disagree [ ] d) strongly disagree [ ] 11) Tv programmes promotes Entertainment? a) Agree [ ] b) strongly agree [ ] c) disagree [ ] d) strongly disagree [ ] 12) Tv programmes promotes Information? a) Agree [ ] b) strongly agree [ ] c) disagree [ ] d) strongly disagree [ ] 12) Have you ever learnt a moral lesson from any cultural programmes on Tv station? a) yes [ ] b) no [ ] c) not sure[ ] 13) Watching cultural programmes on Tv station makes the society free from immorality? a) agree [ ] b) strongly agree[ ] c) disagree[ ] d) strongly disagree[ ] 14) Cultural programmes have a great chance of improving indigenous culture? a) agree [ ] b) strongly agree[ ] c) disagree[ 68 ] d) strongly disagree[ ] 15) Will you support the transmission of more cultural programmes on television? a) yes [ ] b) no[ ] c) not sure[ ] 16) Does transmission of foreign programmes have negative effect on Nigeria culture? a) yes [ ] b) no[ ] c) not sure[ ] 17) Do you learn about your culture through the television? a) yes [ ] b) no[ ] c) not sure[ ] 18) Television is good for promoting culture? a) strongly agree[ ] b) agree[ ] c) disagree[ ] d)strongly disagree[ ] 19) Television programmes help in improving local dialect? a) strongly agree[ ] b)agree [ ] c)disagree [ ] e)strongly disagree [ ] 20) Do you feel a need to adjust to the customs and practices as portrayed in indigenous local channel? a) yes [ ] b) no[ ] c)not sure[ ] 69