EFFECTS OF PAY TELEVISION ON NIGERIAN INDIGENOUS CULTURE A STUDY OF NSUKK A LOCAL GOVERNMENT AREA

ABSTRACT

The  moving  of African  from primitive  to  computer  age has  imposed  a great  threat  on our indigenous  culture thereby  creating  a threat  on our identity.  As a result  of exposure  to Pay Television,  the  traditional  culture  of Nsukk:a people  is being  adulterated.  Selectivity  in  Pay Television that avails us the opportunity to view any channel we want contributes immensely in eroding of our indigenous culture.  Our Youths have abandoned our conservative way of dressing for semi-nakedness  styles like sagging, “low -waist”, “show bras and pants” all in the name of fashion. The youths are no more interested in our traditional music and songs that impact morals; rather  they prefer  hip-hop  songs that  showcase nudity  on the  screen.  There  is an erroneous conception  from  scholars  that  Pay  Television  and  other  social  media  should  wipe  out  our indigenous culture.  Some scholars view our indigenous culture as being superstitious and mystic in  nature  which  is a misconception.  The  objective  of this research  is to  give guide  on the channels  to  watch   especially  our  youths  ,   to  ascertain  whether  Pay Television  that  affords Nsukk:a  people  the  opportunity  of selecting  any  channel  of  their  choice  is responsible  for adulteration of their culture ,  to ascertain whether the youths that engage in the dressing patterns used in Nsukk:a are influenced  from what they see on screen,  to ascertain whether the case of raping  and  other  crimes  that  are  prevalent   in  Nsukk:a  are  as  a  result  of Pay  Television programme,  to ascertain the age group of people that are responsible for the crimes,  to ascertain whether Pay Television is responsible  for the Nsukk:a youths that prefer hip-hop music to their indigenous  music and songs.  Recommendations  are made on how Nsukk:a indigenes  should go back   to  the  basis   and  learn  how  to  restore   their   culture.   Sociological   and  Historical methodologies were used in this research.

CHAPTER  ONE

Introduction

1.lBackground  of the Study

Nigeria  is experiencing  a period  of serious threat  on identity as a result  of exposure  to Pay Television. Our culture, values, tradition, norms and moral values are in serious challenge at the altar of modernity.  The issue of “Gay Marriage” that the promoters  are proposing is something entirely different from our indigenous culture. It also denies the primary purpose of marriage and further weakens the family bonds that the society is trying to maintain. Institutionalizing homosexual marriage which westernization  is imposing on us would bad for marriage, bad for children.   Excessive positive  perception of the Western World by Nigerians  may translate  to unpatriotism  for our own country.  Nigerian Youth’s perception of Western especially,  America behavioural norms and values as well as being better than our own country is a key element in present  day acculturation,  leading to low-image and flaring desire to migrate to the West. In Africa precisely Nigeria,  we have stories that recorded the people’s  cultural experiences before the advent of colonial masters. These stories serve as the repository of the people’s beliefs, social philosophies  and observations  about life. They also provide  insightful information about their environments. In these stories, we find the people’s attitudes to natural phenomena and depict the way of life of a particular community.  The stories are generally educative and at the same time entertain the audience.

They are also part  of the socialization process,  because through them,  the community perpetuates  its knowledge  about  culture, norms  and values.  The situation  in Africa precisely Nigerian  culture  has  changed  as a result  of cultural  imperialism.  The  imposing  of Western

culture on the culture of the  people in developing countries of the world with a perfect reference to Nigerian situation has caused more harm than good. It is against this background that Deborah Yakubu writes that:

Cultural   imperial   often   refers   to   American’s   cultural influence on other countries, for better or worse. A man’s right lies in his confidence and personality which is greatly nurtured by his culture.  A man is essentially the product of his culture. It beats and moulds a person into a particular shape.   Culture  makes  people  think,   speak,   dance  and behave in a particular manner. It is culture that makes one

‘Kanuri’   ‘Jukun’  Hausa  ‘Igbo’  ‘Yoruba’   ‘Alago,’  Tiv etc

Africa as a continent and Nigeria as a country have their given cultures which are unique in their own respect. This culture may not be absolutely the same among all countries and even within a country,  a lot of cultures exist but there are features that differentiate Africans from other people of the world.  Deborah further asserts that “the issue here is that any person with passion for the African culture today will believe that the very material,  spiritual and aesthetic fabric of African people had been destroyed by western civilization” (Deborah,  1 ).

Our identities have been virtually swept aside by the forces of modernization.  It is in respect to this unhealthy development that Isaiah Berlin comments that:

Few things have done more harm than the belief on the part of individuals and groups (or tribes or States or nation or churches) that he or she or they are in the sole possession of the truth ( …..)  It  is  a terrible and dangerous  arrogance to believe that you alone are right:  have a magical eye which see the truth and that others cannot be right if they disagree. This makes certain that there is a goal and the only one for one’s nation or church or the whole of humanity and that it is worth any amount of suffering (particularly on the part of other people).  If only the goal is attained-through an ocean of blood to the kingdom  of love.  (or something like this) said Robespierre  and Hitter, Lenin,  Stalin and I dare say leaders  in  the  religious  war  of Christian  V:   Muslim  or Catholic  V Protestants  sincerely  believed  this:  the  belief that there is one and only answer to the central questions which have organized mankind and that one has it oneself• or  one’s  leader  has  it-was  responsible  for  the  ocean  of blood:  But no kingdom of love sprang from it. .. or could

Traditional culture is changing rapidly and for the worse. It is lamentable in Nigeria; culture no longer has a grip on the Nigerian populace especially on our youths as our society seems to be plagued with decayed moral codes and values.

This study views globalization as another form of cultural imperialism.  In this context, it can be observed  that Pay Television  is seen as an instrument of globalized  society,  expanding  and sustaining  the  scope  of cultural  dominance  and  imperialism  of the  Western  World.  Pay Television as an agent of this change achieves this effect through its nature of selectivity (i.e. watching any channel of one’s   choice).

Pay  Television  exposes Nigerian  Youths  to  imitate behavioural  mode  of personalities  they admire including fictional characters they identify on the television screen. They imitate such popular stars like 2face Dibia,Flavour, Terry G, Timaya, Bimbom Babatude, Ice Prince, Zamani Zii,  Paul  Okoye,  Pero  Adeniyi  and  many  others  who  display  semi-nudity  at  times  when performing and fail to acknowledge our popular musicians and performing artists like-Chijioke Mbanefo,  Obioma  Asogwa,  Paschal  Umunna,  Waziri,  Ifeanyi   Agbedu,  Ikorodo  Umueze Nsukka, Udu Bunchi,  Messmese,  Ababa Nna and the rest of them that promote our indigenous culture. As an art form, the television medium is capable of influencing the attitudes, characters, lifestyles and culture of individuals  either positively or negatively.  The magnetic effect can be attributed  to the vicarious nature  of Pay Television  as a slice of life.  The representation  of reality in television  is vividly portrayed  to the audience.  Unlike theatre,  television avails the

audience the opportunity of viewership in the confines and comfort of their homes.  As an art form, television has become a part of the human society. According to R. Kolker “we so believe in the presence and reality of images that we may take them at face value” (14).  This implies that television is capable of stirring the emotions of the people,  positively or negatively.  Early Nigerian  television  laid  more  emphases  on  our  indigenous  culture,  history  and  the  moral sensibility  of the  people  which  could  be  the  reason  for  our  local television  channels  but, unfortunately,  the reverse is the case because the main focus is now on the negative side that could dent the image of Nigerian Society.  There are recurrent traces of glamorized criminality, obscenity  and immorality chiefly caused by the  enculturation  of alien  lifestyles  in Nigerian through selectivity in Pay Television.

In November  1975, Home Box Office (HBO),  a subsidiary of the large Time Inc.  Media Empire became  the first Cable Program  Service (network)  to distribute  its programming  by satellite. According   to   Megan   Mullen,    “this   was   a   major   legal   technological    and   economic accomplishment  which effectively began with what is known as Cable’s  Satellite era” (1).  Over the next several years,  HBO would be joined  by other satellite Pay Cable Services,  including Show Time (1978),  The Movie Channel (1979),  Cinemax (1980),  Play- boy TV (1982),  and the Disney Channel (1983. These Pay Cable Services and others represent only the latest stage in the nearly  half-century history  of Pay  Television  industry.  In  fact,  even Pay  Cable  specifically predates HBO’s  satellite debut by more than half a decade.  The earliest Pay Television systems used  broadcasts   typically  scrambled  by  the  originating  station  and  then  descrambled  by equipment  in subscriber’s  homes.  The system had emerged in response to a perceived demand for sorts of high-budget, commercial free entertainment not being offered by broadcast networks. These early system were critical precursors to modem cable because they planted in the public

minds the notion that new technologies  are continually poised and waiting to enhance,  though not necessarily to replace existing TV program options.  Even the more significantly,  wire forms of Pay Television  were also being tested  as of the mid-1950.  From the beginning,  wired Pay Television  System  were  either  operated  in  conjunction with  a Community  Antenna  Service (early cable)  or were  designed  so that this sort of combined  service  could be started  in the television (CATV) industry. Along the line, Pay Television developers tended to see the existing local CATV networks.

The channels that showcase immoral scenes have adverse effect in the early lives of our children. It is a well known fact that everything children see or hear early in their lives affects them in one way or the other. Positive parenting role model indicates that in the best interest of our children, we should limit their exposure to violent acts. Unfortunately,  violence is one of the most popular forms of entertainment  in Pay Television  channels.  Most of the programmes  in “Prime time” channels contain violent acts. This leads to higher increase on aggressive behaviour among our youths. This causes injury to our youths and people around them. Therefore, we have to be proud of our indigenous  culture and despise Western culture because our culture is our identity  that speaks for us. It is against this background that Sabine Jell-Bahlsen comments that:

I see no need to be ashamed of a culture and beliefs that others contemptuously  call “pagan,  long  gone,  defeated  and death” the people  still alive,  although their world and their views are under attack.  The  ethnographic  Present  acknowledges  the traditionalist “continued  life and existence and the veracity of their experiences and   achievements”    in   order   to   underscore   the   immediacy, relevance and validity of the existential and spiritual significance of the time-tested wisdom, particularly concerning water conceived by the ancients(x).

Sabine Jell-Bashlsen is advocating that African precisely Nigeria should be proud of her culture and protect her image.  Our culture is rich,  vivacious,  dynamic and stable.  We have an enviable

identity by our cultural heritage such that over several millennia of this continent’s  existence,  it has  provided  the  desired  protection,  succor  and  solace  to  its  person’s  self definition,  self perception and self -image of that person as a member of a group exhibiting uniform culture that are consistent with the value of that group.  It is in support of this view that C.O.T. Ugwu says that:

The relevance  of traditional religion  in the inculcation of moral  values  and  education  among  the  Igbo  of Nigeria cannot  be  over-emphasized…   the   inculcation  of these values   in   young   ones   at   early   stage   of  childhood development  speaks  volume  of the  importance  of traditional Moral instruction.  It is clear that the recognition of these  values  in  their  culture  and the readiness  of the agents to inculcation them have all    gone  a  long  way  to create enabling environment for        growth      of    moral education and instruction among the young ones In Nsukka people (116-123).

In another  development,  it  is  of essence to define the word  culture in relation  to the subject

matter.  Obah Augustine  citing Okorie Aguene  is of the view that culture “is all the qualities which group man together and distinguish him from the rest of animal kingdom” (1 ).

Culture to a considerable extent is preserved and promoted by tradition. Tradition is the handing down of beliefs,  experiences and customs from generation to generation especially in oral form or by a process of traditional performance and communication.  Culture distinguishes one society from another and gives form and meaning to a people’s existence. Onigue,Otite and Ogionwo define culture as,” the complex whole of man’s  acquisitions of knowledge,  moral,  beliefs,  arts, customs, technology etc, which are shared and transmitted from generation to generation” (29).

In this definition,  culture includes  those things,  which man has invented  and produced that we can see,  feel,  or hear,  as well as those aspect of man’s behaviour,  which we cannot see,  namely knowledge, beliefs or morals,  language, philosophy, attitude etc.

Pay Television exposes Nigerian Youths to indecent dressing and other social vices that are not ideal models for the understanding  of our culture and custom. Hitherto,  youths were known for decent dressing until the coming of what is today regarded as modernity/ enlightenment that has increased  several social vices.  Now,  people are no longer  eager to know their culture and its values.  Our youths go half-naked all in the name of fashion which is abysmal to our traditional culture. They fail to understand that exposing one’s body cannot make him or her look attractive rather it will attract negative reaction to him or her.  It is painful to see people walk down the street with stage wears.  Does it mean that our parents or ladies were not well informed  or that they knew but refused to comply? Our parents need to teach our children our traditional dress codes. It is on this backdrop that Euphemia Chinyere has this to say “please, put a stop to “copy” be original and create a style that will boost yourself confidence and self consciousness”  (110). Dressing is a reflection ofpeople’s culture, tribe, country or even a community.

Fashion has a practical purpose.  It is  a natural place  for love,  art,  history,  and culture to mix. What we wear is influenced by culture and social latitudes. Most cultures have gender differentiation  of clothing appropriate  for men and women and these differences  can come in terms of colour,  styles and fabrics.  In Nigerian indigenous  culture,  women are required to wear conservative clothes. They are meant to cover their body than men.  Women of integrity or higher personality status are known to have been modest dressers; they wear modest dresses or attires because they believe that everybody is being judged  the way he or she dressed. Our girls that appear naked not minding the implication do resort to prostitution in order to belong among the happening class.

Researchers  have  also  shown that  the  anti-social  attitudes  of our  youths  are  accepted  to be associated with heavy exposure to violence on the screen more especially our boys.  Violence is

one  of the  global  concerns  today  in  all  segments  of the  world  and the  learning  environments which  a  child  is  exposed   to  are  also  assumed  to  contribute   to  the  increase  of  aggressive behaviors’.

Prostitution  attires  and  exposing  our  bodies  that  call to  question  fidelity  to  God  do paint  our culture black. Everywhere  these days, people dress “to kill”. Some young girls who dress in this manner  are called “Baby  Oku”  meaning  hot babies. It is against  this development  that Donatus Onwubiko  quoting E.GWhite  comments that:

Instead  of spending  every  moment  in  endless  sewing?  Make  the evening  a pleasant  social  season  a  family  reunion  after  the  days duties.  Many a man would thus be led to choose the society of his home  before  that  of the  clubhouse   or  the  saloon.  Many  a  boy would kept from the street or comer grocery. Many a girl would be saved  from  the  frivolous  misleading  association  the  influence  of the home  would  be to parents  and children  what  God  designed  it should be a lifelong blessing (32).

People  should not be blind folded by what they call civilization  when it comes to run down our culture.  Our choice should  depend  on our background  and our background  has a lot to do with our culture.  It is against this backdrop that Samuel Huntington  points out that:

People  define  themselves   in  terms  of ancestry,  religion, language,   history,  values,   and  customs   and  institutions. They   identify  with  cultural   group,   tribes,  ethnic   group, religious  countries, and nation  and at the broadest  level of civilization. People use politics not just to advance their identity.  We know who we are only when we know who we are not  and often only when we know  who we are against (21).

The drastic change in our culture and the heavy pressure that comes with it is affecting us tremendously.  This  time,  our  culture  which  serves  as  our  identity  is  gradually  fading  away because  we  Africans  intentionally want  to  imitate  Western  culture  to  our  own  detriment.  It is unfortunate  that we copy the colonial masters who did not see anything good in our culture,  but

termed them fetish,  savage,  barbaric,  mystic and unsophisticated.  It  is  against this background that  the researcher  intends  to  showcase  how  the  behaviours  or  attitudes  which  the  Youths’ exhibit today can directly or indirectly be contributed to their constant viewing or exposure to Pay Television.  Above all,  our mentality to believe that everything the Western World does is better than ours should put to an end because our problems cannot be solved with the same level of our thinking. Therefore we should stop imitation of all kinds.

1.2      Statement of the Problem

Over the years, Nigerian culture has sadly been eroded by external forces or foreign influence leading to the near extinction of it.  These cultural traits like our festivals,  dress pattern,  music genre and even our indigenous language have been source of our identity as a nation.

In the academic circle and our society as a whole,  there are no serious efforts by the researchers to delve more into researches that will engender rejuvenation ofNigerian indigenous culture.

However,  cultural diversity is the organized way of African life and education before the advent of Western education.

To allow a complete erosion of it would amount to a total loss of our societal myths,  legends and folklores.  Selectivity in Pay Television  that avails us the opportunity to view any channel we want contributes immensely in eroding  our indigenous culture. Corruption has sneaked into our social life as a result of early exposure to pornographic  films in the lives of our children.  Our youths have abandoned  our conservative  way of dressing for semi-naked  styles like sagging, “low-waist”,  “Show  bras  and pants”,  all in  the  name  of fashion.  The  Youths  are no  more interested in our traditional music and songs that impart morals; rather they prefer hip-hop songs that showcase nudity on screen.  It is a well known fact that social media do not add much to our

ethical communication.  It is against this background that this research work intends to suggest that our people should go back to our root and learn how to restore our indigenous culture.

1.3      Objective of the Study

This work intends  to ascertain the effect  of Western  culture over our indigenous  culture as a result of exposure to Pay Television.  It also intends to examine the negative aspect of imitating alien culture at the expense of African Indigenous culture.  Therefore, by the end of the research, some  definitive  conclusions  would  have been  attained.  These  include  that  Pay Television  is destroying the traditional  culture of Nsukka people.  The indecent  pattern  and music genre in Nsukka communities are as a result of what people watch on television screen. The issue ofrape, prostitution,  and  other  crimes  that  are prevalent  in Nsukka  communities  are  as  a result  of exposure to Pay Television. The age groups that are responsible for the crimes are between 15-35 years.

1.4      Significance of the Study

The purpose of this research is to create awareness on the devastating effect of Pay Television on our indigenous culture which many people are oblivious of The study will also help Nigerians to propagate their culture and values that have been dwindling over the years.  The study will also be of immense help to all the Nigerians especially our Youths to know the negative effect of Pay Television in their lives and to be more morally conscious and adopt a life of moral rectitude in order to get our society cleansed  from its  corrupt  state.  This work  will serve as a reference material to intending  researchers  who may want to research  more on this topic or on related areas.

1.5      Scope of the Study

The statement of the problem of this study has an implication on its scope.  This study is on the effects of Pay Television on our indigenous culture. Nsukk:a Local Government Area is selected in the Eastern part ofNigeria and it comprises of three communities Mkpunanor Ihe n’ Owerre, Nru, Opi, Ede-Oballa, Obukpa, Lejja, Obimo, Edemani, Aro and Eha-Alumona Communities.

The study is divided into five chapters:

Chapter one states the background of the study and it also spells out the research problems,  the rationale   behind   the   study,   Significance,   Scope,   Theoretical   Frame   Work,   Limitations, Methodology of the study and nature/sources  of data.  Chapter two is the review of Scholarship on the effects  of Pay Television on our indigenous  culture.  Chapter Three showcases a general over view about Nsukk:a Communities and their culture.  Chapter Four portrays the effects of Pay Television on Nsukk:a metropolis/Presentation  of Data Analysis while Chapter five concludes the study and makes necessary recommendations.

1.6      Limitations of the Study

Lack of information  on any research  writings  about the effects  of Pay Television  on Nsukk:a culture was one of the biggest challenges the researcher met in the course of this research work. There was also a problem of knowing the actual oral account as people interviewed gave their divergent answers on the effects of Pay Television on Nsukk:a Urban.

1. 7      Research Methodology

In the course of this research,  two methodologies  were used,  they include:  The Historical and Sociological Methodologies.  Emeka Nwabueze  is of the view that,  “Historical research   deals with evidence. It involves description ofpast events, attitudes, event or facts” (57).

This method is used briefly to investigate the location and origin ofNsukka people in the South• Eastern part ofNigeria as well as their culture. The Sociological Methodology according to Sam Ukala:

Involves a high degree of the research’s interaction with the Society being studied.  His/her source will be mainly oral. The  function of this methodology  is describe,  expose,  or establish what is its causes and point to requirements

for its maintenance,  improvement or discouragement (13). The research method being used by a researcher in a course of study is largely determined by the nature of the research problem and the objective of the study.  Therefore, the study deals with the sample questionnaire/oral  interview.  The study also evaluates the effect  of Western culture on Nsukka  indigenous  culture  as a result  of exposure  to  Pay Television.  The  methods  of data collection/analysis employed  in this study include:  The research design,  nature and sources of data,  simple random  sampling and method  of looking  at culture and entertainment  in Nigeria with particular reference to Nsukka Local Government Area in South- Eastern part ofNigeria. Research design here describes the methods and plans employed in carrying out this study.  The aim of this study is to highlight the influence  of Pay Television on Nsukka  indigenous  culture and suggest ways to ameliorate the situation.

The historical and sociological approaches were used to critically evaluate the cultural heritage ofNigeria and analyze the implications of Pay Television in eroding Nigerian indigenous culture

at present. This study serves as an advocacy for the restoration  of Nigerian  indigenous  culture with particular reference to Nsukk:a culture area, using the relevant data collections.

In the course of this research,  data were collected through the primary and secondary  sources. The primary  sources in the research  include:  Sample questionnaire/oral  interview. The Police, Traditional rulers,  Youths and Clergies.  Secondary sources of data comprise  existing scholarly literatures  such as books  Journals,  Theses, Newspapers,  Magazines,  Dictionaries, New  letter encyclopaedia,   internet   sources   and   other   relevant   materials   that   deal   on   culture   and entertainment.  Data  were  collected  and  analyzed  in  relation  to  the  research  questions  and objectives in a descriptive manner. The modem Language Association (MLA) style of documentation is used to acknowledge sources consulted in the course of this study.

1.8 Operational Definition of Terms

Pay Television

Lostz, Amanda defines Pay Television as:

A television broadcasting in which Viewers pay by subscription to watch a Particular  channel. Pay television, subscription Television, Premium television or premium Channels refer to subscription based Television services usually provided by both Analog and Digital cable and satellite Television  but also increasingly via digital Terrestrial and internet Television (8).

Thesaurus Dictionary defines Pay Television as “a commercial service that broadcaster provides television programs to viewers who pay a monthly charge or per-program fee.”

CULTURE

O.A.C   Anigbo Opines that:

Culture is all the qualities which group men together  and distinguish  them    from the rest  of animal kingdom.  The most basic aspect of That quality is the capability of men to communicate   and  receive   back   information  from  one another. This can be done within  and through  all human groups (25).

E.I.    Metu and O.Ojoade refer to culture as a total way of life of a given people” (5). Every tribe in Nigeria has its own way of life.  Culture is what differentiates  one tribe from the other hence it is described amongst the Igbo’s as “Uzondu” (way oflife).

O.A.C Anigbo further writes that:

To  understand  culture,  one  must  appreciate  the  nature requires close associations with his fellow man for the Promotion of greater security and inter dependence.  This is so at all stages of his life but more so at the beginning for he takes a longtime to maturity.(27).

Amadi, A.I and F.U. Nnamani comment that:

Culture is the beliefs,  ways of life,  art,  and customs shared and accepted by people  in a particular  society. It includes their music, art, religious beliefs, traditions and language. It has a universal acclaim. Indeed it could be described as the mark  of identity  of a  particular   people   or  race.   The diversity in the cultural practice justifies  the adage which says  “one  man’s  meat  is  another  man’s  poison  which means that what is acceptable in one community could be a taboo in another community…. (144).

S.C Chuta defines culture as “all material  and spiritual characteristics  and products  of human intelligence  acquired  from the  remote  past  in the  advancement  of humanity”  (200).  In this definition,  he reeled out aspects of culture to include  language,  knowledge,  human institutions, technology, belief, traditions and customs.  Kroeber  A.L says that “the culture of the world past

and present from an inter-connected continuum and  is somewhat arbitrary to dichotomize this continuum on the one specific issue of whether particular cultures do or do not have writing and to call them civilized or uncivilized accordingly” (32).

A.Ogundipe observes that “culture is the identifying totality of the way of a people as enshrined in their material  and non-material  aspects of life” (96). The material  aspects of culture could surface in various ways such as food,  architecture,  artifacts,  creative and recreational  objects such as clothing, books, houses and music, while the non-materials  encompasses  the peoples congestive culture, their thought ofpattern, perception and their world view. These could equally be expressed through drama, songs, dance, music, films and other artistic works. To any artistic work,  culture reflects  in entertainments  as no artistic producer, produces  work  in a vacuum. Invariably,  as  the  iconic  representation   of life  and  action,  culture  is  unavoidable   in  any performing art in a given society.

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