COVER PAGE
TRADITIONAL MEDIA OF COMMUNICATION
AS TOOLS FOR EFFECTIVE RURAL
DEVELOPMENT
BY
OZOMMA CHIOMA .L.
MC/2006/143
DEPARTMENT OF MASS COMMUNICATION
FACULTY OF MANAGEMENT AND SOCIAL
SCIENCES.
CARITAS UNIVERSITY AMORJI-NIKE
ENUGU-STATE
1
TITLE PAGE
TRADITIONAL MEDIA OF COMMUNICATION AS
TOOLS FOR EFFECTIVE RURAL DEVELOPMENT.
BY
OZOMMA CHIOMA .L.
MC/2006/143
THE PROJECT RESEARCH IS SUBMITTED IN
PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR
THE AWARD OF BARCHELOR OF SCIENCE (B.SC)
DEGREE IN MASS COMMUNICATION FACULTY OF
MANAGEMENT AND SOCIAL SCIENCES CARITAS
UNIVERSITY AMORJI –NIKE
ENUGU-STATE
DATE AUGUST 2010
2
APPROVAL SHEET
This research project by Ozomma Chioma .L. has been read
and approved by the department of mass communication faculty of
management and social sciences for the award of post degree
graduate of Caritas University Amorji Nike Enugu.
MR. UGWUANYI FELIX
----------------
PROJECT SUPERVISOR
DATE
MR. BEN AGBOEZR
____________________
HEAD OF DEPARTMENT
DATE
EXTERNAL SUPERVISOR
---------------------------------DATE
3
DEDICATION
This Project work Research work is dedicated to God Almighty for
His immeasurable kindness and blessings upon me throughout my
years of study and to my late loving mother (MRS MARCELLINA
OZOMMA) FOR HER WONDERFUL ADVISE TO ME WITHIN THE
SHORT TIME WE HAD TOGETHER. MAY GOD BLESS HERE.
4
ACKNOWLEDGEMENT
I sincerely express my gratitude to God Almighty for the gift of
life he granted to me. Good health, wisdom, knowledge, and
understanding, finance and the ability to carry out this project
research work.
I wish to convey my deep appreciation to my lovely and caring
Daddy chief Mr. Ozomma Cyprain My king, for his Parental care,
wonderful support, courage, moral and spiritual advise, guidance,
and for being the best father ever. Daddy may God bless you with
good health and long life Amen.
My greetings also goes to my sisters and brothers more
especially to Chibuzo Ozomma .L. (my twin brother) my Uncles and
aunts, relations, friends, and well wishers, my room mates and
Course mates Ginika, Jacintha, Ogadi, Ifeoma, Anthonia, Doris and
my best friend Tochukwu and other numerous friends. Who have
always supported me throughout my studies in the University. May
God bless you all Amen.
My unforgettable greetings
goes to my supervisor Mr.
Ugwuanyi Felix who despite his tight schedules in the office still
made
out
time
to
read
and
5
correct
my
manuscript.
His
contributions will always be an imprint in my mind. Finally I,
express my gratitude to my H.O.D Mr. Ben Agboeze and other of my
lecturers Mrs. Tina Obi, Mrs. Benson Eluwa, Mr. Ferdinand
Obasi,
Mr. Jude Edeh, Mr. Nwonu Richard and Mr. Gentle the
studio manager for impacting their knowledge and for their truthful
contributions in making me whom I am today. MAY GOD BLESS
YOU ALL. AMEN.
6
ABSTRACT
The study is a critical examination of the role of mass media in
Traditional media of communication as tools for effective rural
development. Notwithstanding the various modern means of
communication
such
as
RADIO,
NEWSPAPERS,
MAGAZINES,
etc.
INTERNET,
The
rural
TELEVISION,
means
of
communication is still the epitome for rural development. These
traditional medium of communication includes the following Ekwe,
Ikoro, Smoke signals, Open market, Age groups, palm fronds, The
town crier oja etc.
However, both primary and secondary data will be used in
gathering information for the study. The secondary data will come
as a review of documented materials, while the primary data will be
obtained with the help of questionnaire and oral interview, and will
be administered to the ruralites with the help of the researcher, who
will help the uneducated ones to fill in the boxes by explaining the
questions to them.
A total of 382 questionnaires will be distributed precisely to
the residents of Iwollo Oghe community.
7
The data collected will be tabulated and analyzed using
percentages.
The three hypotheses formulated will be tested using chiSquare method respectivelyThe findings of the study will show among others that the
traditional medium of communication is a tool for an effective rural
development.
The study will also recommend that the modern media should be
used in conjunction with the traditional media of communication
which people are familiar with; this will make for participatory
communication
to
enhance
8
national
development.
TABLE OF CONTENTS
Title page
i
Approval page
ii
Dedication
iii
Acknowledgement
iv
Abstract
vi
Table of contents
viii
CHAPTER ONE
-
INTRODUCTION
1
1.1
BACKGROUND OF THE STUDY
1
1.2
STATEMENT OF THE RESEARCH PROBLEM
16
1.3
OBJECTIVE OF THE STUDY
18
1.4
SIGNIFICANCE OF THE STUDY
18
1.5
SCOPE \DELIMITATION OF THE STUDY
19
1.6
RESEARCH QUESTION
19
1.7
RESEARCH HYPOTHESES
20
1.8
ASSUMPTION OF THE STUDY
21
1.9
CONCEPTUAL AND OPERATIONAL
DEFINITION OF
TERMS
1.10 LIMITATION OF THE STUDY.
CHAPTER TWO -REVIEW OF THE LITERATURE
9
22
24
2.1
SOURCES OF LITERATURE REVIEW
26
2.2
REVEW OF RELEVANT LITERATURE
29
2.3
THEORITICAL FRAME WORK
38
2.4
SUMMARY OF THE LITERATURE REVIEW
39
CHAPTER THREE RESEARCH METHODOLOGY
3.1
RESEARCH DESIGN
43
3.2
AREA OF THE STUDY
44
3.3
POPULATION OF THE STUDY
44
3.4
RESEARCH SAMPLE AND SAMPLING TECHNIQUES 45
3.5
INSTRUMENT USED FOR DATA COLLECTION
3.6
VALIDITY OF THE INSTRUMENT
48
3.7
METHOD OF COLLECTING DATA
49
3.8
METHOD OF DATA ANALYSIS
49
48
CHAPTER FOUR DATA PRESENTATION, ANALYSIS AND RESULTS
4.1
DATA ANALYSIS AND PRESENTATION
52
4.2
HYPOTHESES TESTING
65
4.3
DISCLOSURE OF FINDING
72
CHAPTER FIVE
10
5.1
SUMMARY
75
5.2
RECOMMENDATION
77
5.3
CONCLUSION
80
APPENDIX I
82
APPENDIX II
83
BIBLIOGRAPHY
11
CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
Communication is a variety of behaviours, processes and
Technologies by which meaning is transmitted or derived from
information. The team is used to describe diverse activities.
Communication is at the core of our humanness.
How we
communicate with each other shapes our lives and our world.
Human beings rely on their communicative skills as they confront
events that challenge their flexibility, integrity, expressiveness, and
critical thinking skills.
Communication involves different forms which includes the
intrapersonal, interpersonal, group, public, mass communication
etc all these are different ways/means through which we interact,
associate,
communicate,
information,
norms
and
relate,
values
share
with
ideas,
views,
ourselves
and
opinion,
others.
Communication is regarded as the life blood of human existence
which rapidly enhances unity that leads to the development of our
society at large.
12
Communication both modern and Traditional means has
promoted peaceful co-existence, understanding and self-awareness
among human beings. Both modern and traditional means of
communication have certain common elements that together help
define the communication process. These elements includes the
following people. In communication there must be individuals who
are involved in the dissemination of the message and at the same
time receiving the message inorder to make it lively and effective. In
communication things are done simultaneously (sending and
receiving] if we were just receivers, we would be no more than
receptacles for signals from others, never having an opportunity to
let anyone know how we were being affected, if we were just
senders, we would simply emit signals without ever stopping to
consider whom, if anyone is being affected. But, if we were able to
achieve our goals of communicating it simply signifies that there is
an effective communication between the sender and the receiver at
the same level.
Messages- in communication, the message is the communication
itself. A message is the content of a communicative act. Everything
one does with his/her body, or with other medium such as what we
13
talk about, the words we use to express the thoughts and feelings,
the sounds you make, your gestures, our facial expressions and
perhaps even our touch or smell all communicate information, this
is to tell you how effective communication can be, it involves our
every second activity/actions. There is no communication without a
message being passed across.
Channels-
In
medium/means
communication,
these
through
the
which
channels
means
communication
is
the
being
passed/disseminated. We are regarded to be multi channels
communicators. We have different channels through which we
communicate both in the urban and rural areas (settings) which
helps to proffer a better result of what is being sent.
Noise – in the context of communication, noise is anything that
interferes with or distorts our ability to send or receive messages.
Noise could be semantic factors such as uncertainty about what
another person’s words are supposed to mean.
Context – Communication always takes place IN some context or
setting. Every communication starts from somewhere, there must
be a setting that helps to make it real and natural and even
acceptable.
14
Feedback -
In
communication,
whenever
we
interact,
communicate with one or more persons, we receive information in
return. In communication we have positive feed back and negative
feedback.
Positive feed back which could come from the heterogeneous
audience or rural dwellers as the case may be enhances whatever
behaviour is in progress. It encourages us to continue with our
information/attitude. In contrast, negative feedback extinguishes a
behaviour; it serves as corrective rather than a reinforcing
behaviours.
Effect – In communication, as people communicate, they are
changed in some way by the interaction, which in turn influences
what follows. These effects could be as a result of exchange of
influence. Communication always has some effect on you and on
the person or people with whom you are interacting with. An effect
can be emotional, physical, cognitive or any combination of the
three. Without all of these elements communication can never be
complete and its effectiveness is withdrawn.
Communication has variety functions in our lives based on
our
daily
activities,
communication
15
helps
us
to
create
an
understanding and insight. It allows us to understand ourselves
and others at the same time. Creating an insight into ourselves and
others. This is because when you get to know another person you
get
to
know
yourself
,
you
learn
how
others
affect
you.
Communication also helps us to create a meaningful relationships
between ourselves and others, the level of communication between
us and others determines the level of our relationship with them.
Just as we need water, food and shelter, when we do not
communicate we become disoriented and maladjusted, and our life
itself may be placed in Jeopardy.
Communication also helps to influence and to persuade
others, making the people around us to be able to do things the way
we do, believe in what we do, Exchange the same culture with us.
And whenever people are being influenced by our idea and belief it
means that our goals has been achieve.
According to Gamble and Gamble (2002) communication
works, seventh edition, Remarks that………
“Communication gives us the chance to share our
personal reality with persons from our culture, as well as
people from different cultures”.
16
Communication takes the same shape whether we live in an East
Coast Urban area, a southern city, a desert community, in rural
area, a home in sunny California, a village in Asia, a plain in
African or a town in the middle East, we all engage in Similar
activities when we communicate. We may use different symbols rely
on different strategies, and desire different
outcomes but the
processes we use and the motivations we have are strikingly alike.
However
in
a
bid
to
promote
communication,
various
government of the world have among other things been constructing
roads, purchasing equipment and training personnel for any
meaningful development to occur in Nigeria and Africa in general.
There should be equal participation of both urban and rural
settings of the society.
One way of achieving this is through the utilization of
traditional communication media in conjunction with the modern
mass media.
Therefore, revival of our communication media is one of the steps in
bringing about economic and social development in the rural setting
of our country Nigeria.
17
The desires of information about people and events, the
satisfaction of news hunger stimulated by war or rumour of war,
the necessity to spread information about political and religions
decisions as well as threats to security, the need to stimulate and
strengthen the sense of identification with values and objectives of
the society, need of awareness of the authority structure and to
generate and identify loyalty to those in power, all these were
answered by the indigenous media form of communication.
Anthropologists,
looking
at
human
communication
and
development tend to focus on it’s central roles in continuation of a
society through the communication and development of significant
symbols. The concept of honour, bravery, Love, co-operation and
honesty, for example are embodied in language and other symbolic
behaviors that create and sustain belief in ways of acting because
they function as names signifying proper, obvious ways of
expressing relationships.
During the late 1900’s and early 2000’s the concept of culture
became a focus of study in many academic disciplines including
that of communication and development. To social scientists,
culture means people’s beliefs, customs, inventions and technology.
18
Cultural studies of communication began attracting interest in
Europe in the 1960’s and 1990s soon gained supports worldwide.
Cultural critics like Raymond Williams and Stuart Hall and other
scholars in the united Kingdom developed this approach that
focuses on how the contemporary communication media shape
people’s understanding and action.
Revival of our culture as a whole is necessarily because it will
enhance overall national development of our Traditional Artifacts as
channels of communication. Communication is the exchange of
ideas and each society has it’s own communication culture to reach
it’s people. Every culture should not be by passed, hence the
interest
in
studying
Iwollo
oghe
community
to
see
their
communication development systems became imperative.
When co-ordinated with modern ways of communication, news
becomes more effective those various assertions are challenging and
inspiring and the social sciences researchers in this area stood up
for the challenges and inspirations. They have at least come up with
various studies in African traditional media of communication
which were unfortunately treated at the periphery in the past. The
19
negligence was caused by lack of foresight, lack of fund, man power
and interest. Such studies are now necessary because of the need
to diffuse current international and national development program
in rural areas, which accommodate more than 70 percent of Africa’s
population.
Such
programs
include
family
planning,
oral
dehydration, war against indiscipline, and corruption, operation
feed the Nation of Obasanjo’s previous government, Directorate for
food, Roads and Rural infrastructure (DFRR), Better life for Rural
Women, MAMSER, WOTCLEF and other innovative ideas. The need
for traditional communication institution in most African countries
including Nigeria by the United Nations Education Scientific and
cultural organization (UNESCO) and the government of different
countries.
The World Bank Festival of Arts and Culture (FESTAC) various
festivals of Art are Epitomes of cultural reformation.
The Traditional media of communication should be elevated by
every citizen of this country both the government, individuals and
more especially the Journalists who only pay mush interest in the
foreign means neglecting the fact that the traditional media of our
communication in this country is the grass root of their profession.
20
They should endeavour to promote these various traditional media
of communication without emphasizing so much in the modern
means by visiting various villages, communities etc more especially
their own community to know how the various traditional media of
communication
are being co-ordinated for the promotion of our
cultural belief which enhance unity in the rural area that leads to
the development of our communities and country at large.
Notwithstanding the modern means of communication, since the
dawn of civilization for millions of years ago, every society’s growth,
survi val and continuity depends on, among other things a system of
communication, through which people could exchange ideas and
feelings; an economic system for the production of goods and
services; a health system to counteract disease and ensure human
reproduction; a socio – political system to maintain control and
order and a defense system to protect their territories against
external aggression of all these essential requirements of society,
the system of communication formed the mainstay of all the other
systems, which came to depend on it for effectiveness.
These various traditional media of communication basically
includes the following;
21
Oral Tradition- Oral Tradition is one of the most important media
through
which
Nigerians
interact/communicate
with
their
people/to themselves.
Okam (1987) notes that long before the introduction of Roman,
Arabic, Amharic letters and scripts in Africa, tradition in the form of
history, cultural values and heritages were handled down by word
of mouth in the form of songs, proverbs legends, religious liturgy,
ballads and invocations. They are passed on from people to people
to people, from generation to generation, from area to area and
become legendary and immortalized with the passing of time. Oral
tradition dominated all other sources of information exchange in
pre-colonial Nigeria. Oral tradition helps in sharing knowledge of
environment, interpretation, explication of events occurring in
society from a cultural looking glass, Transmission of social
heritage from one generation to another, socializing new members
and also entertaining the community/society at large.
The Town Crier- This is another traditional media of
communication. The voice of the town crier or village Gong man is
usually heard in the early hours of the morning preceded by the
sound of a gong. He announces important meetings, ceremonies,
22
messages and imminent troubles. Ugboajah (1985) sees the town
criers as “a significant village “broadcaster’ who summons the
elders for decision and policy making for the progress of the society.
They relays their decisions to the village masses for implementation:
The town crier is always loaded with news, serve as traditional
communication link between the legal head and the villagers. He is
being regarded as the society’s journalist. The effectiveness of the
town crier usually lies in his oratory skills and thorough knowledge
of the community norms, values and heritages.
Among the Igbos he is natively called “Onye Ogene”. Among
the Hausa, he is the “Mai Shela”; he is usually selected by the Sarki
or the village head, the “Mai Shela” is being revered as a holy man
whose announcements are never doubted. One of his major duties
is the announcement of the date and time for the new moon, which
signifies the beginning of the Ramadan Festivities.
Among the Yorubas, he is also the “gbohun-gbohun” whose
duty among others includes announcements of the celebration days
for the Egungun and sango religious festivals and Among the other
various ethnic groups in Nigeria, he occupies no less credible and
authoritative position. This relevance exists in today’s Nigeria.
23
The Talking Drum- The talking drum is another traditional
media of communication which helps in developing the rural
communities the talking drum is an extension of oral tradition. This
talking drum is also regarded as the “Ekwe Ikoro” in the Igbo
communities, the Talking drum reproduce the tonal pattern of a
sentence in the proper sequence and can be heard over a very long
distance. The talking drum serves for two-pronged communicative
functions: Official and social functions.
Officially- they are used to call meetings, for making some official
announcements, at sacrificial ceremonies and also for pumping the
Adrenaline during wars. Socially -
They provide gaiety during
festivities and ceremonies like new-Yam festivals, weddings, and
chieftaincy title taking; they also provide the atmosphere of
suspense and tension during war and wrestling matches.
Age Goups- Age Groups are old institutions that comprise mostly
males within the same age-brackets-usually those born within one
to five years age range. The Age Groups helps in getting things in
order in the society in which why belong. The name of age groups
are derived either from the name of their patron or father. The Age
24
groups carry out community development project which according
to Ifemesia (1979) include
the cleaning of the source of water supply the building and
maintenance of roads and bridges, village squares. Assembly
houses and deity shrine; the execution of laws and decision of the
council of elders and the linage or village assembly, including the
collection of dues and fines, the punishment of crime and the burial
of the dead.
The age groups also helps in educating the young groups about the
traditions and needs for the maintenance of their culture.
Ivory Horns and Long Brass- These produce notes that can
vary in length and tone. these are used to communicate long
messages and herald important events. The long brass horn are
mainly found in Northern states of Nigeria while the Ivory horns are
found in the south East states of the country where they have also
becomes states symbols of titled men.
Smoke Signals – Smoke Signals are almost nonexistent in
modern Nigeria. Previously, one of the earliest communication
patterns between distant communities, they were used to exchange
information based on agreed codes. The essence of smoke signals is
25
underscored by an Igbo proverb that says, “any message sent
through smoke must reach to the heavens surely and clearly.
The Open Market- The open market always remains one of
the most powerful and important institution in Nigeria. It is mostly
located in or near a village/town. The village markets have a cycle,
which may be every Four-Five–days intervals; town markets are
open daily. Notwithstanding the fact that the market functions as
the economic nerve center, it has become a beehive of all sorts of
communication activities. The open market serves as a natural
infrastructure for multi directional dissemination of news, opinions
and rumours and is important for agitation, it provides a forum for
“adherents
of
synergetic
religions
to
propagate
their
faith,
politicians to solicit the votes of the common people, the open
market also offers one of the few opportunities for communication
to move from community to another”. Ike S. Ndolo (2005) stated,
that in many Nigerian villages, murderers and thieves are paraded
and humiliated on market days where also one can see newly weds,
new fashions, newly born babies, new products and new traditional
dances, new products and masquerades.
Finally, MCBride et al (1980) advised,
26
“policy makers and communication practitioners
should find a formula to preserve the relationship
between
traditional
and
modern
forms
of
communication without damaging the necessary
march towards modernity”.
These are to signify how effective the various traditional media of
communication works for the development of our society.
1.2 STATEMENT OF THE PROBLEM
In the Communication processes especially as regards to
modern mass media such as the print and the electronic media, the
rural people seem to be marginalized due to several factors. In spite
of these factors, traditional Artifacts could be positively exploited
and utilized to meet the needs of rural populace. How far the
harnessing and utilization of these traditional means would get to
solve the problem of the rural tiesils the primary concern of this
research.
The importance of traditional Artifacts where it will enhance
rural
based on communication and development, how effective are the
27
traditional communication media, what similarities and
dissimilarities
exist
between
these
media
and
traditional
communication
systems of Iwollo communities are all some of the problems this
study is set out to look into. The problem therefore is to find how
effective traditional media of communication are as a means of rural
based communication.
1.3 PURPOSE OF THE STUDY OBJECTIVE OF STUDY
This study is aimed at Identifying the role of traditional
communication in the development of Iwollo town in ezeagu Local
Government Area of Enugu State and other rural communities.
. This study intends to discover the Usefulness and limitation
of any of those media in the community. The effectiveness of the
traditional media will be determined and will serve as a base for
comprising traditional communication in Iwollo Oghe community.
1.4 SIGNIFICANCE OF THE STUDY
The study will be a humble contribution towards the
development of traditional media of communication in Iwollo oghe
28
community as a whole. It will also serve as a source of
encouragement to marriage of traditional and modern mass media
of the community and others in Nigeria.
This study will also encourage other cultural studies in African
indigenous communication pattern and finally will guide others who
want
to
know
and
understand
the
traditional
media
of
communication and development.
SCOPE OF THE STUDY/DELIMITATION
As stated in the introduction the study is in Iwollo community
in Ezeagu North Local Government Area of Enugu state. The study
gives a brief background history of the community. The study also
identifies the traditional communication tools mostly used by the
people of the community in the past and this present day. The
usefulness and limitations of these Artifacts in serving the
communication in the entire Igbo Land is as a result of the short
period of time.
Due to possible lack of maximum co-operation. This study
might be limited to information collected from population figure of
the community under study, the low literacy rate, the nonavailability of previous
study on the topic and scarcity of previous
29
study on the topic and scarcity of the text books are all
part
of
the limitations.
1.5 RESEARCH QUESTIONS
1.
Do Iwollo people have traditional means of communication?
2.
What are these traditional means of communication in
Iwollo oghe
3.
community?
Are traditional means of communication in Iwollo oghe
community more credible than the modern mass media?
4.
Is there any complimentary role played by the traditional
means of communication with respect to the modern mass
media?
5.
Can the traditional means of communication enhance rural
based communication more than the modern mass media?
6.
Can traditional means of communication play a vital role in
rural development?
1.6 RESEARCH HYPOTHESIS
HO; Iwollo
oghe
people
do
not
communication.
30
have
traditional
means
of
HI:
Iwollo oghe people have traditional means of communication.
HO: The traditional means of communication are not in existence
in Iwollo oghe community
H2: There are traditional means of communication in Iwollo oghe
community.
HO: The traditional means of communication are not credible than
the modern mass media.
H3: These traditional means of communication are credible than
the modern mass media.
1.8
(1)
ASSUMPTIONS OF THE STUDY
I assume that after this research work on the Need for the
various traditional media of communication in developing
our rural communities, that the people of Iwollo Oghe
community and other rural communities will understand
the basic needs for using their various Traditional media of
communication for the development of their society.
(2)
I also assume that this research work will enlighten the
people more and educate them widely in the need for the
31
maintenance of their various means of communication
especially the traditional means.
I assume that this work will put to an end, the problems of
traditional media of communication in our society.
1.9
CONCEPTUAL
AND
OPERATIONAL
DEFINITIONS
OF
TERMS
A –
CONCEPTUAL - TRADITIONAL – According to the Oxford
Advanced LEARNERS dictionary, it is being part of the beliefs,
customs or way of life of a particular group of people.
B
-
OPERATIONAL - TRADITIONAL – IT means the people’s
way of life; the common belief of the people living in a particular
geographical area.
A
-
CONCEPTUAL – MEDIA - According to Longman dictionary
media are all the organization such as television, newspaper,
Magazines or all other forms through which people interact
get information for the public.
32
and
B
-
OPERATIONAL - MEDIA- It could also be referred to as any
medium
through which information is being passed across to the
people both Traditional and Modern means.
A-
CONCEPTUAL – COMUNICATION – According to Longman
dictionary. It is the process by which people exchange information
or express their thoughts and feelings.
B –
OPERATIONAL - COMMUNICATION – It is also the process
by which we
exchange our ideas, views, opinion, norms, values,
traditions, beliefs etc. from one person to another through a
medium.
A–
CONCEPTUAL - TOOLS – According to Longman dictionary it
is defined as skill that is useful for doing your job.
B -
OPERATIONAL – TOOLS – A useful means through which
goals can be achieved.
A–
CONCEPTUAL - EFFECTIVE – According to Oxford Advanced
learner’s dictionary, it is producing the result that is wanted or
33
intended, producing the result that is wanted or intended, and
producing a successful result.
B –OPERATIONAL –EFFECTIVE –Producing a successful result.
A–
CONCEPTUAL -RURAL –A remote area to the country
side,
out of the city where people are dwelling with their common belief.
B–
OPERATIONAL – RURAL –An under developed area, where
people
A-
are
CONCEPTUAL
living
with
a
–DEVELOPMENT
common
–According
to
norm
oxford
advanced learners dictionary, it is the gradual growth of something
so it becomes more advanced , stronger and acceptable.
B–
OPERATIONAL
–DEVELOPMENT
-
An
advancement
of
something, people, community.
1.10 –
LIMITATIONS OF THE STUDY
–
The study is limited to the rural communities in Nigeria but
Precisely Iwollo Oghe community.
34
REFERENCES
UGBOAJAH, F.O (1977). “Development Indigenous
Communication in Nigeria “Journal of Communication
(Autumn) Vol.27, 4. 40-45.
MACBRIDE, Sean et al (1980), Many voices, one World:
Communication and society Today and Tomorrow.
UNESCO press paris PP.81-82
IKE .S. NDOLO (2005). “Mass Media System and Society. Enugu,
Rhyce Kerex Publishers.
EBO, Stella. J. (1996). Mass Media and Society. Enugu: ACIENA
Publishers.
35
CHAPTER TWO
REVIEW OF THE LITERATURE
2.1 SOURCES OF LITERATURE REVIEWED
There are various literature reviewed in this study, because it
is well known that no man is an isolation of him/herself. With this
regard many institutions, organization, groups, individuals, and
authors of books related to this study were meet in order to grant
this work an absolute success. The various literature received in
this study were obtained from the following source, Enugu State
University of science and Technology Library, Caritas university
Library,
Ezeagu
Development
Center
(Iwollo
Oghe
Branch),
magazines, newspapers, journals, encyclopedia and other related
works.
Many works and researchers have been done on the issue of
traditional media of communication, prior to this, I tried to make
more researches and consult works done especially on the Igbo
ethnicity and other various ethnic groups and the national
question.
36
Bearing in mind that no research is an island unto itself, it
becomes obvious and important to highlight some findings of
related works agreeing with this relevant ones and make up a point
of departure about the subject matter. It should be noted that
different authors and analyst share different view concerning
traditional means of communication. Therefore, the essence of this
literature review is to ascertain how other authors and analyst
perceive the concept of traditional communication especially around
the Igbo geographical area of Nigeria, which will serve as a
favourable ground for this work to become success.
A BRIEF HISTORY OF IWOLLO TOWN
Iwollo is in Ezeagu Local Government Area of Enugu State.
The town is located in the North periphery of Ezeagu Local
Government Area. It is bounded in the East by Akama Oghe and in
the North-West by Awha communities both in Ezeagu Local
Government.
The people of Iwollo are Igbos to the core. Iwollo observe a
central – 4 – day traditional market “AFOR IWOLLO”. Moreover,
there are certain values which permit the Iwollo people way of life
37
and gave meaning to what they did and what they are still doing
today. They include.
1.
Sense of human relations
2.
Sense of sacredness of life
3.
Sense of hospitality.
It will be ideal to take the reader round the villages that made
up the town. Iwollo emanated from Oghe, which generally has (6)
six villages they are AKAMA, AMANKWO, AMANSHIDO NEKE,
OYOGHS and lastly IWOLLO. Iwollo on it’s own has 6 other villages
which are UMU EZEONYIA, NDIBUNAGU, AMAGU, OBUNAGU,
OWOLOTI and ENUGWU AKWAOSA.
Moreover all these villages engage in an authentic communal
relationship with a mutual understanding among themselves, they
communicate
with
one
language,
their
other
means
of
communication and interaction are exactly the same. Their high
rate of togetherness, communication and unity yields an effective
impact in their community development. A visit to Iwollo Oghe will
give credence to the above assertion.
38
2.2 REVIEW OF RELEVANT LITERATURE
TRADITIONAL MEDIA OF COMMUNICATION
It will be unfair to assert that African Communication scholars
have rejected the study of traditional media of communication. They
put more emphasy towards the study of the modern means of
communication which is generally based on electronics such as the
television. Radio, Newspapers, magazines, internet, Journals etc
which are not familiar with our rural community dwellers.
According to Lan Mc Donad and David Hearle (1984) Defined
traditional channels of communication as “Those communication
methods which have been used for centuries in rural areas. Such as
songs, plays, stories, puppet shows etc. They are often neglected,
though in many societies they may be most powerful ways of
communicating.
Nzekwu (1960) pointed out that “Another prototype of the
modern reporters was masquerade. Although it was masquerade in
some societies. like the Igbos emerged in the night to gossip and
expose scandals like a modern gossip columnist, except that the
39
masquerade’s freedom of expression knew no law of libel and
sedition.
Ikechukwu
Nwosu
(1990).
asserted
that
‘Traditional
Communications core the products of the interplay between a
traditional community’s customs and conflicts, harmony and strife
cultural convergences and divergences, culture specific, tangible
and intangible, symbols and codes, oral tradition which include
mythology,
oral
literature
(poetry,
story
telling,
proverbs)
masquerades witchcrafts, rituals, music, dance, drama, costumer
and similar abstractions and artifacts which encompass a people’s
factual symbolic and cosmological existence from birth to death and
even beyond death.
Bohannan and Dalton (1962). Pointed out “News is circulated
with great rapidity through the various processes of trading. Most
communities had market which were not only centres of trade but
also a principal means of communication, information and
recreation”. They provided a most convenient forum to meet friends
and kinsmen, exchange news and gossip while bringing together
large number of sellers, buyers and mere visitors some from distant
places.
40
They created an atmosphere of festivity and entertainment in
which gossip and exchange of information Flourished. Some
markets were also terminal points of trade routes to distribute
information.
Basden (1964) said that “They gathered and relayed news as
they passed from place to place, communicating with fellow trader
and collecting information on resource and prospects of trade. The
view that trader were satisfied with spreading their wares on the
ground, waiting for possible customers to make the first advance is
entirely misleading. The phenomenon of advertising which is so
dear to modern newspaper owners has always been present in the
African market trader called the attention of prospective customers
to the excellent quality and quantity slogans to give added effect to
their usually exaggerated claims.
Ugboaja
on
his
own
identified
traditional
media
of
communication in Africa among other media, the market square,
town crier and the gong man has been important, and very
pragmatic channels of mass communication. He likened the town
crier to the radio transmitter and solicits for the revival of
41
traditional communication pattern by the use of traditional artifacts
and social institution.
The
formal
systematized
transference
was
concerned
with
more
dissemination of information not only between
persons and persons but between the government and the people.
The tools employed were recognized officially they are sounds, signs
and symbols. But the most common of these indigenous officials
was the town crier or bellman, with his loud sounding gong. He
announces the promulgation of law and regulations meeting
arrangements for communal works and generally spread “Official”
information in the community. The town crier is very much a
crucial part of the village today and can still be seen in autonomous
part of the urban centres with an established indigenous monarchy.
A measures of news dissemination was achieved through the
booming of guns to announce the death of important personalities
and to warn of imminent danger. Smoke was also used. different
thickness having particular significances, most extensively used of
all is the drums. several ethnic groups in Nigeria covered by this
survey have a rich heritage of drums. When some of these drums
42
are expertly sounded, they are capable of conveying specific
meaning. In other words they “Talk”.
The talking drum is the most fascinating agency or organized
communication and it is a pity that no serious study of Nigerian
drums has been attempted. Exploratory investigations reveal some
data which permit little more than a superficial survey of the
subject.
The “Ekwe” carried out of a cylindrical block of wood was a
diminutive variant of the much bigger Ikoro (Ikolo) which was set up
permanently in the market place, village squares or in the shrines,
in Iwollo the “Ekwe Ikoro” is being kept in a shrine called “Ofufe
Iwollo”. The Ikoro is used to summon special meeting, proclaim the
arrival or departure of visitors to the palace, announces serious acts
of sacrilege and disasters, alert the community against invasion and
in war, advertise the presence of war chiefs.
43
FACTORS
THAT
MILITATE
AGAINST
THE
RURAL
COMMUNICATION DEVELOPMENT
There are certain factors that militate against the rural
communication development. They include.
1.
POVERTY:- Lack of wealth made the ruralites to lack the
basic requirement for effective communication. Their source of
income is too low, most of them engage in farming, hunting and
fishery activities which yields low capital. They are unable to
purchase a radio set, rural newspapers and magazines.
2.
ILLITERACY:-
Illiteracy is another factor that militate
the rural communication development. These ruralites are not
educated, they lack the basic knowledge; inability to neither read
nor write. Even when this rural newspaper is published they are
unable to read not even to understand it’s content. In other words,
they are technically deaf.
3.
UNAVAILABILITY OF BASIC INFRASTRUCTURE:There is a serious lack of raw materials in the rural
communities, no tiled road, no community radio station, not even a
community newspaper or magazine which could have helped in
44
information dissemination, the rural dwellers are automatically
blind from what they should know. The government are unable to
finance the various traditional media of communication.
4.
NON-INCLUSION OF THE RURAL COMMUNITIES:The urban journalists do not include those in the rural areas
in
their
day
to
day
activities,
the
rural
people
are
not
communicated, they are not carried along with what is happening
in the urban area. The urban journalist’s doest not include he rural
activities in their reportage.
CATEGORIES OF TRADITIONAL MEDIA
Traditional media forms have been categorized into two broad
perspectives to ease the understanding of the concept for the
purpose of this study.
These two groups are:
 Human communication
 Instruments or symbolic communication
45
HUMAN COMMUNICATION
This aspect of communication is referred to as verbal, as it
encompasses all spoken words, conversation, folk-tables, proverbs,
riddles and jokes, songs, town criers etc explaining how message is
disseminated verbally.
Dayo Digile (1979). Noted that “Announcer technique is down
native both in content and approach on analyzing the function of
the village announcer or gong man that has clear voice of
confidence with which the message is delivered, the timing with
remarkable input.
Ekwulie and Okonkwo (1995) wrote that among the Igbo
people, communication began with words of mouth. Through this
medium socialization occurred with family circles with large groups.
Role ascriptions were thus explained from person to person in a
grape vine fashion. Festivals and wrestling matches were fixed and
their dates announced. News of epidermic was spread with varrying
degrees of speed and concern. Stories of invading armies and
intended incursions were urgently dispersed to small clusters in
enclosures of secrecy. Before the invention of instruments that
summoned people to the village or town centers, message delivery
46
and travel were sluggish and tended to run the whole rumour
mongering. To save the loss of message fidelity at the end of the
channel and to ensure that nothing is lost in emphasis, urgency,
quality, sequence or even actual content, the people decided to
invent instrument that will help to address virtually everybody at
the same time. These instrument were made possible by the help of
carves, black smiths and hunters with the materials available.
INSTRUMENTAL/SYMBOLIC COMMUNICATION
This category of traditional media is the non-verbal aspect and
it included gestures, facial expressional body movement (Kinetics)
marks attire, attitude, belief, values, behaviours etc. on the other
hand there is the use of such instrument as gongs, talking drums
and flute. A number of times communication goes on without
anybody necessarily opening his/her mouth to say a word.
Oreh defined Non-verbal Communication as an indispensable
component of any society. He observed that in any given society, if
at least two persons expect to understand each other to hold the
same kind of meaningful discussions; they attach a mutually
accepted meaning.
47
2.3 THEORETICAL FRAMEWORK
This research work will be grossly incomplete without a
befitting theoretical framework which will form the foundation on
which the various literature gathered and analysed in this work
would rest on. After careful examination, we arrived at two (2)
theories that are considered to be conditionally powerful. We
recognized that the mass media worked with other variables to
bring about change either at the individual level or at the group or
social level. The theory is the cultural norms theory.
CULTURAL NORMS THEORY
This theory portends that through selective presentations and
tendentious emphasis on certain themes, the mass media created
the impression among their audience that such theme were part of
the structure or clearly defined cultural norms of the society.
In relation to the traditional communications the media are
expected to meet the felt needs of the teaming audience who in this
case are rural based. The felt needs of the people are those
48
functions of the mass media which includes surveillance, educating
the masses, entertainment, coordination, promoting the cultures
and norms, giving them the accurate information etc. functions of
information and education respectively because his listeners get
informed and educated. The function of entertainment is achieved
through the activities in various social gatherings like festivals and
dance. Such includes, New Yam Festival, (mmanwu) masquerade
festivals,
Naming
Ceremonies,
wrestling
etc.
These
festivals
constitute viable forms of cultural transmission, socialization and
reinforcement of the existing norms.
However, through the use of masquerade and peer group in
tax collection, an avenue for enforcing attention are created because
they see to the adherence of the norms of the land by the people by
using force, threat or fine when necessary.
2.4 SUMMARY OF LITERATURE REVIEW
In rural populance, the traditional media of communication
plays a vital role in information dissemination. The importance of
the traditional artifacts is to enhance rural communication between
persons and person, between the government and the people.
49
Stella – Joan Ebo (1999) pointed out that “Traditional media of
communication are also effective because they are part and parcel
of African people and they understand the modes of communication
too well. People do not need to be literate before they can use this
media
of
communication
because
language
and
understood
symbols are used to communicate to them.
This communication system is also effective because it is
simple in form and generally available to all at no material
cost.
Etukudo (1987) identified the town crier and the drums, the
age grade, interpersonal networks, traditional, religious groups
songs and dances as the traditional media that cut across all our
ethnic traditional communities. He showed in his write-up how
traditional communication systems can be made the authentic
information media in the rural communities.
Dilip mukerjee, an Indian journalist stated that
our need is urgent and acute; we belong to
societies
which
are
in
the
process
of
restructuring and reshaping themselves. In our
environment, there is, and will be for a long
50
time to come, much that is ugly and distasteful.
If we follow the western norm, we will be
playing up only these dark spots, and thus
helping
unwittingly
confidence
without
to
erode
which
faith
growth
and
and
development are impossible.
This emotion-laden argument presumes that the media affect
the attitudes and values of people.
51
REFERENCES
Colin, Cherry. (1957). Human Communication 2nd-Edition.
London: Protinch Company.
Doyle, Dayo. (1979). The village Announcer As a Public Relations
Expert. Lagos:Dyison Publishers.
Ebo, Stela – Joan. (1999). African mass media systems.
Enugu: Clet Publisher.
Ekwelie and Okonkwo (1995). Communication in Transition,
A case study of Igbo Land. Ibadan: Macmillan
Ogbuoshi, Linus (2001) Data Analysis in Communication
Research.
Nwosu, Ikechukwu. (1990). Mass Communication and National
Development. Abai Frontiers Publishers.
52
CHAPTER THREE
RESEARCH METHODOLOGY
The survey method on the basis of self administered
questionnaire is the research technique used for this study. This
method is appropriate since the study is based on a critical look
concerning the various Traditional media of communication as an
agent of rural development. It is also the most suitable method to
gather a vast number of data since it makes data arrangement and
computation less cumber some to compute. It is also the most
suitable research method for this study.
3.1 RESEARCH DESIGN
Research design according to Haskins (1968) refers to the total
plan of an investigation or study; it is not restricted to one aspect of
research only.
Nworgu, (1991) stated that research design is a plan or blue
print which specifies how data relating to a given problem should be
collected and analysed. Research design provides the procedural
outline for the conduct of the investigation. The research design
53
helped in providing the necessary Framework needed by the
researcher for tackling certain problems such as what ought to
constitute the target population, what is sample population and the
sampling technique to be used in determining it, how to collect and
analyse the data, what type of statistical test is appropriate etc. the
researcher made use of questionnaire as a means of measuring
instrument.
The questionnaire has to be administered to the respondents
in their various homes to ensure error free and high morality rate of
the questionnaire.
3.2 AREA OF STUDY
This study is done within the Ezeagu Local Government Area
of Enugu State. Precisely in Iwollo Oghe Community. The study
treated the various traditional media of communication. It also went
further
to
study
how
effective
these
various
communication are and how it affects rural development.
54
media
of
3.3 POPULATION OF THE STUDY
Population refers to animate or inanimate things which the
study is focused. It could be class, libraries, town, local government
areas, states, nation or persons the researcher is interested in
getting information from for the study. (Nnayelugo 2001).
In this study the population used is iwollo Oghe Community
which comprises of 8,348 (Eight thousand three hundred and forty
eight].people, As stated by the National population commission in
2006, National Population Census. However, the community will be
stratified into the six villages.
3.4 SAMPLE AND SAMPLING TECHNIQUES
Sample comprises of the part of the population studied.
Nworgu (1991) stated that sample is that part or portion of the
population that is studied of the entire population.
Ezeja .E. Ogili (2005). Further narrated that sample is the
actual number or part of a study of the population that is
objectively selected for such study.
55
F.O. Obodoeze (1996) also stated that for a researchers works
to be successful he/she has to lay down it sample of the population
to be studied. sampling techniques is the process of taking any
portion of a universe or population of study as representatives of
the population.
Sampling enables us to be cost-effective and cost efficient in
our research that is spend less in terms of time, money, energy and
other resources (Nnayelugo: 2001). A sample random sampling
techniques will be used in different strata to select the actual
respondents. And this is to enable every member of the community
to have equal chance of being selected.
A scientific means or statical tools were used to determine
‘the sample size for the study.
Yaro Yamai (1964) used this formula for finite population as –
N
n = 1+ N(e)2
Where: n =
Desired sample size
N =
The entire population
e
Level of significant or limit of tolerable error
=
assumed to be 5% or 0.05
56
1
=
Unit, a constant figure.
n
=
8348
1+8348 (0.05)2
n
=
8348
1+8348 (0.0025)
n
=
8348
1+20. 87
n
=
8348
21.87
n
=
381.7 (Approximately 382)
n
=
382 =
Therefore:
The sample size
Thus, 64 questionnaires were administered to respondents in
each
of
the
six
villages.
Moreso,
the
questionnaires
were
administered to adults of 18 years and above irrespective of their
educational and marital status in the society.
57
3.5 INSTRUMENT FOR DATA COLLECTION
The measuring instrument used in collecting data is questionnaire
structured fifteen (15) items. The questionnaire would cover the
postulated research questions and hypothesis as in chapter one (1).
Open ended and closed ended questions should be included in the
questionnaire.
VALIDITY OF THE INSTRUMENT
The measuring instrument employed is valid in the sense that
it has numerous advantages. The method of instrument used in
measuring the data is concurrent method.
(1) It is credible because the results are usually reliable.
(2) It reduces the monotony of the project work
(3) It also makes the work less expensive.
(4) A large volume of information is usually collected.
Moreover, it is expected that the rural respondents will
respond accordingly by answering the questions effectively. This
study will be useful for other researchers’ n the field of mass
communication. At
the end of this study, traditional media of
58
communication will truly manifest itself as an effective tool for rural
communication and development.
3.6 METHOD OF DATA COLLECTION
The method of data used for this study were collected both from
primary and secondary sources. The researcher administered the
questionnaires to the respondents in their homes and collects their
responses immediately without delay. The researcher will assist the
illiterate ones by reading out the questionnaire questions to them
and indicating their responses against the questions.
The researcher will do this in their homes and in their local
language in order to enable them to understand more effectively.
The population size of Iwollo Oghe community which was collected
from the National population commission office at Agbani serves as
the secondary data while the questionnaire remains the primary
data.
3.7 DATA ANALYSIS
It is generally noted that no research/study is complete Until
the researcher is able to analyze the result of the data he collected
as a result of that study. This simply means, given meanings to the
59
characteristics of the data themselves, for better understanding,
even by the readers who are not experts in researches, data
analysis helps researchers to test their hypothesis, in order to find
out which one is rejected or accepted.
The researcher used the chi-Square and simple percentage
statistical techniques in the data analysis. The chi-square would be
used to test the statistical significance of the hypothesis by showing
the difference or relationship between observed and expected
frequency, while the simple percentage is used to interpret and
analyse the data for the understanding of the readers. Responses
will also be close tabulated during the testing of the hypothesis.
Questionnaire is used to gather the basic facts about the research.
Uzoagulu (1998) states that a questionnaire is a carefully
designed instrument for collecting data in accordance with the
specification of the research question and hypotheses. They are
used
to ascertain facts, opinion, beliefs, attitudes and practices.
They can be structured or unstructured. They are generally made to
seek information necessary for answering the research questions.
60
REFERENCES
E.C. Osuala
(1986).
Introduction
to
Research
methodology.
Onitsha African FEP publishers.
F.O. Obodoeze (1996). Modern Tex book of Research
methodology. Enugu. Academic publishing Co.
Emma E.O Chukwuemeka (2002) Research Methods and thesis
writing A multi-Disciplinary Approach. Enugu. Hope-Rising
ventures publishers.
61
CHAPTER FOUR
4:1 DATA PRESENTATION, ANALYSIS AND RESULTS
In this chapter, the data analysed and the results arrived at,
were presented. The six villages of Iwollo oghe in Ezeagu North
Local Government Area of Enugu state were studied. A total of 382
copies of the questionnaires were distributed and encouragingly, all
were completed and returned. This shows 100% response, which is
highly appreciated.
Meanwhile, this was as a result of the receptive nature of the
respondents as well as personal approach which the researcher
adopted in administering the questionnaire.
ANALYSIS OF DATA..
TABLE : 1 GENDER DISTRIBUTIONS OF THE RESPONDENTS.
OPTION
FREQUENCY
PERCENTAGE
Male
267
69.9
Female
115
30.1
Total
384
100
62
The above table shows that 267 (69.9%) respondents were
male, 115 (30.1%) were female this shows that most of the
respondents were male.
TABLE 2 LITERACY LEVEL OF RESPONDENTS.
OPTION
FREQUENCY
PERCENTAGE
Yes
101
26.4
No
281
73.6
Total
382
100
The above table shows that 101 (26.4%) were literate while
281
(73.6%)
were
illiterate.
This
means
that most
of
the
respondents were illiterate. The researcher assisted the illiterate
people by reading out the questions of the questionnaire and
indicating their responses against the questions. The researcher did
this in their local language in order to enable them understand
effectively.
63
TABLE
3:
EDUCATIONAL
QUALIFICATIONS
OF
THE
RESPONDENTS .
OPTION
FREQUENCY
PERCENTAGE
FSLC
60
15.71
SSCE/NABTEB
25
6.54
DIP/ND
10
2.62
HND/B.Sc
6
1.52
M.Sc/PHD
-
-
None
281
73.56
Total
382
100
Table 3 shows that 60 (15.71%) of the respondents have FLSC 25
(6.54%) have SSCE/NABTEB, 10 (2.62%) have DIP/ND, 6 (1.52%)
have HND /B.Sc Nobody has M.Sc/PHD, 281 (73:56%) have no
educational qualification. This indicates that a greater number of
the respondents have no qualification.
64
TABLE 4: MARITAL STATUS OF THE RESPONDENTS.
OPTION
FREQUENCY
PERCENTAGE
Single
122
31.9
Married
260
68.1
Total
382
100
In table 4, the data collected shows that out of the 382
respondents that completed and returned their questionnaire, 122
(31.9%) were single, 260 (68.1%) were married, this shows that
most of the respondents were married.
TABLE 5, AGE DISTRIBUTION OF RESPONDENTS.
OPTION
FREQUENCY
PERCENTAGE
18-20 years
20
5.2
26-35 years
52
13.6
36-46 years
95
24.9
47-above
215
56.3
Total
382
100
65
The above table shows that 20(5.2%) were between the age
range of 18-20years, 52 (13.6%) were between the age range of 2635 years, 95 (24.9) were between the age range of 36 and 46 years
while 215 (56.3%) were between the age range of 47 and above. This
shows that a greater number of the respondents fall within the age
range of 47 and above.
TABLE 6 ; ANALYSIS OF RESEARCH QUESTIONS WHETHER
IWOLLO OGHE PEOPLE HAVE TRADITIONAL MEANS OF
COMMUNICATION .
OPTION
FREQUENCY
PERCENTAGE
Yes
382
100
No
-
-
I don’t know
-
-
382
100
Total
The table shows that 382 (100%) agreed that Iwollo oghe
people have traditional means of communication. Nobody said No,
and I don’t know, they all answered yes which shows that Iwollo
oghe people have traditional means of communication.
66
TABLE 7 THE MEDIA IN IWOLLO OGHE COMMUNITY.
OPTION
FREQUENCY
PERCENTAGE
Town crier
4
1.04
Ikoro
7
1.83
Gong
7
1.83
Market place
2
0.52
Town Union
15
3.92
All of the above
347
90.83
Total
382
100
In the above table, the data shows that 4 (1.04%) is of the
opinion that Iwollo oghe people have town crier, 7(1.83%) were of
Ikoro , 7 (1.83%) said it is gong, 2 (0.52%) is of market place, 15
(3.92%) said that it is town union, while 347 (90.83%) said that all
the above listed option are the traditional means of communication
in Iwollo community.
This shows that all the media are in existence in the
community.
67
TABLE
8
WHICH
OF
THESE
TRADITIONAL
MEDIA
OF
COMMUNICATION IS CREDIBLE.
OPTION
FREQUENCY
PERCENTAGE
220
57.6
Age grade
75
19.6
Town crier
32
8.4
Friends
22
5.8
Market place
30
7.9
None
3
0.8
Total
382
100
Town union
Table 8 shows that 220 (57.6%) Considered town union as more
credible traditional medium 75 (19.6%) consider town crier as a
more credible medium, 32(8.4%) consider town crier as a more
credible medium, 22 (58%) see friends as a credible medium, 30
(7.9) consider market place as a more credible medium while 3
(0.8%) do not consider any of the medium credible. A great number
of the respondents consider town union as a credible traditional
medium.
68
TABLE
9:
WHETHER
TRADITIONAL
MEDIA
PLAYS
A
COMPLEMENTARY ROLE IN IWOLLO OGHE COMMUNITY.
OPTION
FREQUENCY
PERCENTAGE
Yes
310
81.2
No
52
13.6
I don’t know
20
5.2
382
100
Total
Table a shows that 310 (81.2) agreed that traditional media plays a
complementary role; 52 (13.60%) said No, while 20 (5.2%) said that
they do not know whether it plays the role or not. A large number of
the
respondents
agreed
that
traditional
media
plays
complementary role.
TABLE 10: THE SIGNIFICANCE OF IKORO.
OPTION
War
Achievement/success
FREQUENCY
PERCENTAGE
-
-
100
26.2
69
a
Funeral
26
6.8
Tax
23
6.0
Accident
18
4.7
5
1.3
Call to duty
Festivals
210
Total
382
The
table
10
above
shows
55.0
100
that
100
(26.2%)
expects
achievement/success whenever Ikoro sounds, 26 (6.8%) expects
funeral, 23 (6.0%) expects taxation, 18 (4.7%) expect accident, 5
(1.3%) expects call to duty while 210 (55.0%) expects festivals
whenever Ikoro sounds. This means that a great number of
respondents expects festivals whenever the Ikoro sounds.
TABLE
11:
NEWS
GENERALLY
ABOUT
THE STATE
AND
FEDERAL GOVERNMENT.
OPTION
Town crier
FREQUENCY
PERCENTAGE
215
56.3
70
Friends
26
6.
Newspaper
18
4.7
Market place
23
6.0
Radio
70
18.3
Television
30
7.9
None
-
-
Total
382
100
In the above table that is receiving news generally about state
and federal government 215 (56.30%) hear news from town crier, 26
(6.8%) from friends, 18 (4.7%) from newspapers, 23 (6.0%)) from
market places, 70 (18.3%) from radio, 30 (7.9%) from television,
there is nobody that do not get news from all the options listed
above.
The number of respondents that gets news generally about
state and federal government from the town crier are more.
71
TABLE 12: OWNERSHIP OF RADIO/TELEVISION SET.
OPTION
FREQUENCY
PERCENTAGE
Yes
222
58.1
No
160
41.9
-
-
382
100
I don’t know
Total
From the above table, It shows that 222 (58.1%) own
radio/Television set while 160 (41.9%) do not have radio/television
set; while nobody answered I don’t know .
This
means
that
greater
number
of
respondents
own
radio/television set.
TABLE 13: LISTENING/WATCHING HOUR.
OPTION
FREQUENCY
PERCENTAGE
201
52.61
Less than I hour
25
6.54
2 hour
54
14.13
3 hours
40
10.50
I hour
72
More than 4 hours
23
6.02
None
39
10.20
Total
382
100
The above table shows that 201 (52.61%) of the respondents
listen and watch television I hour a day, 25 (6.54%) in less than I
hour, 54 (14.13%) in 2 hours, 40 (10.50%) respondents listen and
watch television in 3 hours, 23 (6.02%) in more than 4 hours while
39 (10.20%) respondents do not listen and watch television/radio
set.
This means that great number of the respondents listen and
watch to television and radio set a day.
TABLE 14
NEWS ABOUT ECONOMIC DEVELOPMENT IN
IWOLLO OGHE COMMUNITY.
OPTION
FREQUENCY
PERCENTAGE
Town criers
12
3.1
Friends
30
7.9
Newspapers
45
11.8
73
Radio
228
59.7
65
17
None
2
0.5
Total
382
100
Television
The above table shows that 12 (3.1%) of the respondents get
news about economic development in Iwollo Oghe community
through the town crier, 30 (7.9%) through Friends, 45 (11.8%) from
newspapers, 228 (59.&%) from radio, 65 (17%) from television while
2 (0.50%) do not get news from any media. This means that
majority
of
the
respondents
receive
news
about
economic
development in Iwollo Oghe community through radio.
TABLE 15 MEDIA FOR ENTERTAINMENT
OPTION
FREQUENCY
PERCENTAGE
Town crier
33
8.6
Friends
28
7.3
104
27.2
53
13.9
Age grade
Radio
74
Television
11
2.9
Festivals
153
40.1
Total
382
100
Table 15 shows that 33 (8.6%) of the respondents depend on
the
town criers for entertainment, 28 (7.3%) depend on friends, 104
(27.2%) depend on age grade, 53 (13.9%) depend on radio, 11 (2.
9%) on television while 153 (40.1%) depends on festivals.
This shows that many of the respondents depend on festivals
for their entertainment.
4.2
TESTING OF RESEARCH HYPOTHESES
Here the three hypotheses used for this study were tested using the
chi-square statistical technique. The aim of this hypotheses testing
is to find out if the various variable in the hypotheses are
statistically related. However, in testing the hypotheses, we
compared observed frequency with expected frequency, and the
probability level of testing all the hypotheses was at 0.05.
75
HYPOTHESES TESTING,
Ho: Iwollo people do not have traditional means of communication.
H1: Iwollo people have traditional means of communication.
Calculation of CH1-SQUARE FOR HYPOTHESES ONE
Calculated as X2
RESPONSE
=
0
(O-E)2
E
E
0-E
0 – E2
0 – E2
E
Yes
382
127.3
234.7
6487.69
509.6
No
0
127.3
-127.3
16205.29
127.3
I don’t know
0
127.3
-127.3
16205.29
127.3
Total
382
382
X2 =
DF =
P
=
∑XU2
763.6
763.6
5
0.05
=
11.070
RESULT:
The test shows that calculated value is 76.3 while the table value at
0.05 of probability, less than five (5) degree of freedom is 11.070
this means that the calculated value (X2 = 763.6) is greater than the
table value (11.070).
76
DECISION RULE:
Accept research hypotheses if the calculated value is greater
than the table value. In the other hand, reject research hypotheses
and accept null hypotheses if the calculated value is less than the
table value.
DECISION AND CONCLUSION
Based on the decision rule stated above according to our result. We
accept the research since it received statistical support. Therefore ,
Iwollo people have traditional means of communication.
HYPOTHESES TWO
Ho: These traditional means of communication are not in existence
in Iwollo Oghe community.
H2: These traditional means of communication are in existence in
Iwollo Oghe community.
In testing for hypotheses two, question 7 of the questionnaire
will be used. What are these media?
77
CALCULATION OF CHI-SQUARE FOR HYPOTHESES TWO
X2 = (0-E)2
E
RESPONSE
0
E
0-E
0 – E2
0 – E2
E
Town criers
4
63 . 7
-59 . 7
3564 – 09
56.0
Ikoro
7
63 . 7
-56 . 7
3214.89
50.5
Gong
7
63 . 7
56 . 7
3214.89
50.5
Market place
2
63 . 7
61 . 7
3806.87
59 – 8
Town union
15
63 . 7
48 . 7
23071.69
37.2
63 . 7
283.3
80258.89
1260.0
All of the above
Total
347
382
382
1514.0
X2 = 1514
DF = 5
P = 0.05
E X U2 = 11.070
78
RESULT: 1
The above test shows that calculated value is 1514 while the
table value at 0.05 level of probability, under Five (5) degrees of
freedom is 11.070, this means that the calculated value (x2 = 1514)
is greater than the above table value (11.070).
DECISION RULE:
Accept research hypotheses if the calculated value is greater
than the table value. On the other hand, reject research hypotheses
and accept null hypotheses if the calculated value is less than the
table value.
DECISION AND CONCLUSION:
Based on the decision rule stated above and according to our
result we accept the research hypotheses since it received statistical
support. Therefore, these traditional means of communication are
in existence in Iwollo community.
79
HYPOTHESES THREE:
H0: The traditional means of communication are not more credible
than the modern mass media.
H3; The traditional means of communication are more credible than
the modern mass media.
Question 8 of the questionnaire will be used in testing these
hypotheses. Which of these traditional media do you consider more
credible?
CALCULATION OF CHI- SQUARE FOR HYPOTHESE THREE.
X2 = (0 - E)2
E
Response
0
E
0-E
0 – E2
0-E2
E
Town
220
63.7
156.3
24429.69 383.5
Age grade
75
63.7
11.3
127.69
2.0
Town crier
32
63.7
-31.7
1004.89
15.8
Friends
22
63.7
-41.7
1738.89
27.3
Market
30
63.7
-33.7
1135.69
17.8
Union
80
Nme
3
63.7
Total
382
382
-60.7
3684.49
57.8
504.2
X2 = 504.2
DF = 5
P = 0.05
E X U2 = 11.070
RESULT:
The above test shows that calculated value is 504.3 while the table
value at 0.05 level of probability under five (5) degree of freedom is
11.070, this means that the calculated value is (x2 = 504.2) is greater
than the table value (11.070).
DECISION RULE:
Accept research hypotheses if the calculated value is greater than
the table value. On the other hand, reject research hypotheses and
accept null hypotheses if the calculated value is less than the table
value.
81
DECISION AND COWCLUSION:
Based on the decision rule stated above and according to our
result, we accept the research hypotheses since it received statistical
support. Therefore, the traditional means of communication are more
credible than the modern mass media.
4:3 DISCLOSURE OF FINDINGS:
This study has further supported some earlier postulations with
regards to the effectiveness of traditional communication in Iwollo oghe
community.
Firstly in the calculation of chi – square for hypotheses one (I), the
results shows that Iwollo oghe people have various traditional means of
communication. Also the calculation of chi- square for hypotheses two,
the results indicated that these traditional means of communication are
found in existence in Iwollo oghe community. These include town
union, Ikoro, Age grade, Market place, Village square, Gong, Drum and
Festivals etc. These traditional means of communication are tools for
effective communication in Iwollo oghe community.
The study revealed from the results of the calculation of chisquare for hypotheses three shows that Iwollo oghe people rely many on
traditional media than they do on modern media for information. All the
82
information emanating from these media are usually more credible.
From the calculation of chi-square from the hypotheses, the results
show
that
these
traditional
media
of
communication
play
a
complementary role which modern mass media cannot afford, since the
traditional
channels
in
Iwollo
Oghe
community
are
those
communication methods which have been used for centuries and is the
most powerful ways through which Iwollo Oghe people communicate.
Finally, Mac Bride (etal) stated that even though modern
technologies are increasing constantly, humans are still making use of
traditional modes of communication. These postulates support the
findings in the calculation of the Chi-square for the hypotheses which
shows that these traditional means of communication enhance rural
communication.
Thus, from the findings the three researches and hypotheses in
the study got an over whelming support. The research hypotheses have
been confirmed and authenticated therefore traditional media of
communication are the tools for effective rural communication in Iwollo
Oghe community
83
REFRENCES
1. Osuala .E.C (1982). Introduction to Research
Methodology. Onitsha African Fed. Publishers
2. Oreh,O. (1988). Mode of Communication in African
Cultural Development. Enugu: Fourth Dimension
3. Wimmer R. and Dominic J. (1987).Mass Media Research
An Introduction London: Watson: th Publisher.
4. Yamane, Taro, (1964). Statistics, An Introductory
Analysis (3rd ed.) New York: Harper and
Row Publishers.
5. Ugboajah, Frank. (1990). Mass Communication,
Culture and Society. New York: Hans Zell
Publishers.
84
CHAPTER 5
SUMMARY OF FINDINGS, RECOMMENDATION AND CCALCLUSION
5.1
SUMMARY OF FINDINGS
Traditional instrument of communication are based on
homophiles linkages, involving persons known, respected and
trusted. They involve the collaboration of individuals and therefore
are never
alienated.
participatory
The traditional media afford the individual
opportunity,
thus
removing
educator/
educates
concept. They therefore decentralize communication instrument like
gong (Ekwe and Ogene), Flute [opi] and slit wooden xylophones
(Ikoro) serve as correlation media. They use various sounds to code
messages, which are decoded by the target audience appropriately
and promptly too. These instrument also supplement cultural
transmission, entertainment, educating the masses and surveillance.
The Ikoro which is usually stationary is used in sending
messages to a village or neighbouring villages, especially during
85
festivals prominent among such festival (Ani) Festival which comemorable the gods of the land.
The Flute (Opi) is one effective medium of communication
and a musical instrument used by Iwollo people and other rural
communities. It is used in raising the hopes and aspirations of the
people especially during festivals or other events.
Some
traditional
communication
media
specializes
in
information dissemination and so remove distortion in the channel.
Distortion often arise when one media carry all kinds of messages.
This is typical of the modern media.
Traditional media of communication plays the following
functions: They perform surveillance of the environment, advertising,
it mobilizes the populace it is the window through which the
community are known to the outside world, it helps in maintaining
and strengthening the people’s culture and heritage, it helps in
information dissemination, it educates the populace, it entertains the
people, it correlates the entire members of the community, it brings
the people together and social reformation functions.
86
5:2
RECOMMENDATIONS FOR FURTHER STUDIES
The researcher made the following recommendations.
1.
The modern media should be used in conjunction with
the traditional media of communication which people are more
familiar with. This will make for participatory communication to
enhance national development.
2.
The society is very essential, this is because development
cannot take place outside a society, it is from the society that
development takes place and human beings must be there in order
to develop the resources, to raise human standard, capacity
building, because in the absence of human society there is nothing
like development.
3.
In order to achieve an optimum development human
resources is seriously needed, it is the human resources that helps
to organize/utilize natural resources and without human resources
or human being the resources cannot be developed or be used for a
better living in the society Human resources is inevitable in the
society.
4.
For development to be achieved the mass media must be
decentralized by structures and constant. Instead of concentrating
87
in the urban area those in the rural areas should be carried along
even with a community radio because they require such services.
The villagers should be allowed to contribute to the constent of the
mass media.
5.
The traditional media could however be restructured to suit
our modern needs. Literate members of the community should be
appointed town criers so that apart from disseminating information
from the ruler of the town to the people, they should be placed on
salaries and be provided with radio, television and newspaper with
which they should receive government news and information to
disseminate same to the people.
6.
Private enterprises, individuals should be encouraged to
establish and develop community based newspapers, magazines and
viewing centers, such community based press should focus primarily
on the local community and not on the state.
7.
Adult education centers
should
be
encouraged
to
improve material and human resources in the rural areas.
8.
Journalists, who are practicing in the urban areas should
not neglect their home based/traditional media of communication,
they should help by teaching and motivating the ruralites in the best
88
way to achieve development, both for the community and the nation
at large without discrimination.
9.
Developmental programs such as “operation go back to the
farms’’, monthly sanitation exercise and family planning should be
practicalized by government and the campaigns will be sent to the
market women.
10. There should be an effective communication this is because, it
is the life blood of every society, it makes us what we are today. Both
rural dwellers, urban dwellers and the government should indulge in
an effective communication to enable us achieve a better goal. The
felt needs and action needs of the people should be properly
communicated to the government through the various traditional
medium of communication for rapid development of our various
communities.
89
5:3
CONCLUSION
This study has attempted to identity the traditional media of
communication
in
Iwollo
oghe
community
and
other
rural
communities. The study also tried to determine the functions of
these traditional media. It also went further to examine how the
media could be established and developed as an integral component
of the rural socio- economic institutional infrastructures.
The results of the research have shown the need and
importance of traditional means of communication for the effective
rural developement.
Due to Limited resources and low level of education, majority of
the rural populance have no access to modern media. example,
radio, television and newspapers.
Opubor pointed out that the process of transmitting new ideas
from passive to an active state is through an atmosphere of
participative
communication
involving
dialogue,
co-operation,
respect and sharing of initiatives for an effective rural based
communication which would enhances development, hence, these
recommendations were made.
90
REFERENCES
OMU, fred.(1978). The press and politics in Nigeria, London
Western Printing.
Onuora, Nzekwu.(1960). Masquerade. Ibadan : Spectrum.
Oreh, O. (1988) Mode of Communication in African Cultural
development Enugu Fourth Dimension.
Smith, A.G (ed.) (1986). Communication and Culture. Lagos:
Longman Publishers
91
BIBLIOGRAPHY
Adler, .B. and Rodman; G (1991). Understanding
communication: Printed in the United State of America.
human
Babbie, E (1996). The practice of social research: Belmont:
Walworth Publisher Inc.
Colin, C. (1951. Human Communication: 2nd ed.)Lodon:
Company.
Protinch
Cassate, M. & Asante, M. (1979). Mass Communication
Principles
and Practice: New York: Macmillan Publishing
Co. Inc.
Davison, P. et al. (1976). Mass Media system and effects: New
York: Praeger Publisher.
Defleur, .M. (1996). Theories
York:
David Mekay Co.
of
Mass
Communication:
New
Doyle, .D. (1979). The village announcer as a public relations
expert: Lagos: Dyison Publishers.
Ebo, .S. J. (1996). Mass media and society: Enugu: Aciena
Publishers.
Etukudo .N. (1986). Issues and problems in communication;
Calabar Development Digest Ltd.
92
Chukwuemeka, E. O. (2002). Research methods and thesis
writing, a multi-disciplinary approach: Enugu: Hope-Rising
Venture.
Harrison, .P. (1983). Operational research, quantitative decision
analysis: Published by Beazely Pub. London.
Macbride, S. et al. (1980. Many voices, one world: UNESCO
Press Paris.
Ndolo, Ike .S. (2005). Mass media system and society: Enugu
Rhyce kerex Publishes.
Nwosu, .I. (1990): Mass Communication and national
development: Abia: Frontier Publishers.
Obasi, .F. (2008.) A. handbook on research proposal writing: Engu:
Runwill Nudas Graphics.
Ogbuoshi, .L. (2001). Data analysis in communication research:
Enugu: Rhyce Kerex Publishers.
Omu, F. (1978). The press and politics in Nigeria: London:
Western printing.
Onuora, .N. (1960). Masquerade: Ibadan: Spectrum.
Oreh, .O. (1988). Mode of communication
development: Enugu: Fourth Dimension.
93
in
african
cultural
Osuala, E. C. (1982). Introduction
Onitsha: African Feb-Publishers.
to research methodology:
Olukpe, B. O. A. (1989) Thesis writing form and style:
African Feb. Publishers.
onithsa:
Smith, A.G (ed). (1980). Communication and culture: Lagos:
Longman Publishers.
Ugboajah,
F.
O.
(1977).
Development
of
indigenous
communication in Nigeria: Enugu: Rhyce kerex Publishers.
Ugboajah, F. O. (1990). Mass Communication,
society: New York: Hans zell Publishers.
culture
and
Wimmer, .R. & Dominic, .J. (1987). Mass media research an
introduction: London: Wadsmith Publishers.
Yamane, Yaro (1964). Statistic. An introductory analysis (3rd
New York: Harper and Row Publishers.
94
ed).
APPENDIX 1
LETTER OF INTRODUCTION OF THE RESEARCHER
QUESTIONNAIRE
Department of miscommunication
Caritas University,’
Enugu.
22nd April, 2010.
Dear Respondent,
I am a final year student of the above mentioned department
and institution, conducting a research on the effectiveness of
traditional means of communication in Iwollo oghe community.
The outcome of the research will be useful to the general
public. The information gathered will be for academic purposes.
I solicit your Co-operation by filling the questionnaire. This
will be treated confidentially.
Thank in anticipation for your cooperation.
Yours Sincerely,
OZOMMA CHIOMA .L.
95
APPENDIX II
QUESTIONNAIRE ON TRADITIONAL MEDIA OF
COMMUNICATION AS TOOLS FOR EFFECTIVE RURAL
DEVELOPMENT
Answer of your choice by ticking the book against your answer just
like this
1)
What is your sex?
(a) Male
(b) Female
2)
What is your age?
(a)
18-20 years
(b) 26-35 years
(c) 36-46years
(d) 47 and above
3) What is your marital status?
(a) 18 -20 years
(b) Single
(4) What is your occupation?
(a) Farmer
(b) Trader
(c) Civil servant
(d) Student
(5) What are your educational qualifications?
(a) FSLC
(d) B.Sc/HND
(b) SSCE/NABTEB
(e) M.Sc/PHD
96
(c) Diploma
(F) None
6) Do Iwollo people have traditional means of communication?
(a) Yes
(b) No
7) What are the traditional media of communication in Iwollo
community?
(a) Town crier
(b) Ikoro
(d) Market place
(c) Gong
(e) Town union
(f) all of the above
8) Which of these traditional media of communication is credible?
(a) Town union
(b) Age grade
(c) Town Crier?
(d) Friends
(e) Market place
(f) None
9) Do traditional media communication play a vital role in the rural
communities?
(a) Yes
(b) N0
(c) I’ don’t know/No idea
10) What are the significance of the Ikoro in the rural communities?
(a) War
(b) Achievement
(d) Call to duty
11)
(e) Festivals
(e) Tax
Which of these media gives more credible news
About the state and federal government?
(a) Town crier
(d) Market place
(b) Friends
(c) Newspaper
(e) Radio
97
(f) Television
12) Do you own a radio/Television set?
(a) Yes
(b) N0
13) How many hours do you listen to radio /Television News?
(a) 1 hour
(b) Less than 1 hour
(c) 2 hours
(d) 3 hours
(e) More than 4 hours
(f) None
14) Which of these media gives more credible news about economic
development in Iwollo oghe community?
(a) Town criers
(d) Radio
(b) Friends
(e) Television
(c) Newspapers
(f) None
(15)Which of these entertains you most?
(a) Town criers
(b) Friends
(c) Age grade
(d) Radio
(e) Television
(f) Festivals
98