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CHAPTER ONE

1.0    INTRODUCTION

1.1        BACKGROUND OF THE STUDY

Children and youth in Orun Ekiti Local Government Area, Ekiti State, were interviewed on the impact of Yoruba home films on their social and cultural awareness. It is the purpose of this research to examine how the constant exposure to Yoruba home recordings in the Orun Ekiti Local Government Area has infused and disseminated Yoruba cultural values on children and young people. To put it simply, culture is the full total of the accomplishments of any given time, race or people. This includes everything from their handiwork to their farming to their music to their art to their religious beliefs to their language to their stories. A society's or race's core beliefs and ideals influence these accomplishments. Because of these shared principles and standards of living, pre-colonial African society maintains a stable social order and provides the general rules of conduct that guide their behavior in many ways, such as respect for human dignity; rationality; sacrifice; individuality; equality; democracy and so on.

These values are the standards African cultures use to evaluate their everyday lives, to prioritize their priorities, and to choose from a variety of options. As a result, these old civilizations remained peaceful despite the various Kingdoms that existed, regardless of their cultural and social beliefs. This might be ascribed to the strict observance of social and cultural norms. The Yorùbá people are one of Nigeria's three main ethnic groups and are concentrated in the south-west of the nation, with the majority of their population concentrated in Ekiti, Lagos, Ondo, Ogun, Osun, and Oyo States (Olufayo and Jegede, 2014:52)

There are social ideals that appear to constitute the foundation of Yorùbá traditional society in every aspect of society. Religion, economics, politics, ethics, and so on are all included in this list of societal values. The humanistic nature of Yoruba social values, like other African social values, ensures that they will not be shaken by the infiltration of foreign ideals. As Kanu (2011) cites Olufayo and Jegede, "African social values" include the ideals of excellent human interactions, community, hospitality, respect for authority and elders, a feeling of extended family, and a sense of religion in Yoruba culture. These values are similar to those found in African societies (2014:52).

Norms and values of Yoruba society and culture were expressed via indigenous music, myth, aesthetic exhibition, folklore, taboo, poetry, theatre, and now diverse subjects in Yoruba cinema. Hard labor was highly valued in the Yoruba culture. Traveling theatrical companies were an important inspiration for early Nigerian filmmakers in Yoruba cinema. Among the group's producers are Ola Balogun, Eddie Ugbomah, Adeyemi Afolayan, aka Afolabi Adesanya, Late Hubert Ogunde, and Adebayo Salami. In 1979, Ogunde's "Aiye" and "Jaiyesinmi" made their debuts, respectively. The rise of new film makers has resulted in a slew of Yoruba-themed works that have drawn millions of spectators. Recent advancements in the creation of Yoruba films and in the packaging of films on CD and DVD have boosted the subjects, competitiveness and patronage of these films by the public even more recently. Video and movie viewing accounts for the majority of time spent by teenagers, according to Nsika-Abasi and Tom (2013: 77). As a result, they spend a lot of time on the Internet surfing, downloading, talking, and watching movies.

The significant use of Yoruba dialects in film production is an important feature of this research. Many linguists and scholars have focused their critical discourse analysis efforts on the usual language aspects of political speeches. However, there are not many research on the figurative language used in Yoruba movies, notably critical discourse analysis of figurative terms used in Yoruba movies.. People who watch Yoruba movies tend to pay more attention to what is being said than how it is being stated and its consequences.

According to Wen Q. (2014), language is what humans use to convey their thoughts and feelings, interact with one another, and gain a better understanding of their surroundings and the universe. The variety of vocabulary and grammar, as well as the signs or symbols available, are all determined by how people use language. As a result, the choice of language is influenced by the specifics of the scenario. Language has two purposes: it serves as a medium for exchanging ideas and it serves as a method of social interaction and amusement. It is because of this that Yoruba film production uses not just Yoruba language but also existent Yoruba language and customs to provide the desired humour and amusement, particularly in the context of preserving Yoruba culture.

Language and culture, according to Ekeh (2019), are constructs that are used to examine and integrate events and ideas across a wide range of societal domains. According to Jekayinka (2002), a broader view of culture comprises the whole repertory of human actions that are passed down orally from one generation to the next. Obiora (2002) argues that cultural change is a progressive process rather than a sudden one. Cultural evolution is a constant state of flux, according to him. Exactly like a human creature, it undergoes the same transformations. Through the use of touch or other forms of communication, it is passed on from one generation to the next, becoming more and more vibrant as it does so. As a consequence of the adoption and adaption of the modernist's answer to underdevelopment, the Yoruba culture is disappearing. Lerner offers one such theory on this subtle attack on international communication (1956). Third-world citizens must learn to empathize with their Western counterparts in order for the modernization of their countries to take place, according to Lerner's idea of "empathy". To compare the societal evolution of communication across many countries, Schramm (2014) devised an intriguing model. Individual modernity is intertwined with the availability of contemporary mass media such as radio, television, cinema, telephones, and newspapers. A significant portion of the country's foreign currency revenues are now being used to import radio and television transmitters and sets as a result of these findings. Observational learning possibilities abound, particularly for youngsters, thanks in large part to television programs, which provide a wealth of positive role models to follow. In spite of this, Yoruba home videos aren't without their share of debates. Sexist, violent, drug and alcohol-related, and vulgar language are all hallmarks of certain plays. Many parents don't want their children to follow in their footsteps. The typical Nigerian youngster has been exposed to hundreds of televised killings and other acts of violence by the time they are in their teens, according to studies (www.encarta.com). Psychiatrists have been debating for years whether viewing Yoruba films with violence affects children. Children's aggressive behavior has been linked to exposure to violent Yoruba movies, according to several studies conducted both inside and outside of the lab. In Orun Ekiti, Nigeria, violent exports of television entertainment and information are displayed in television programs. As a result, they will grow to have a negative socio-cultural awareness and begin to act, associate with, and even talk like such people. There are a lot of rap artists such as Cardi B, Beyonce, Ashanti, 50- Cent, Sean Paul, and Kelly Rowland in the music videos that are shown on NTA and the young perspective. People in Ekiti State's Orun Ekiti Local Government Area feel that violent television, particularly that exported from the United States, is a "weapon" used to oppress them.

1.2        STATEMENT OF THE RESEARCH PROBLEM

         It has been claimed that several Yoruba home recordings have had a negative impact on the residents of Orun Ekiti Local Government Area, Ekiti State, Nigeria. Some of the issues include: People of Orun Ekiti Local Government Area are not adequately protected from violent Yoruba video programs due to an inadequate policy. Although recent events in Nigeria have impacted the country's social, political, cultural, and familial integration in a negative way, the people's values have also been influenced. Many individuals, especially members of the Yoruba ethnic group, have lost their sense of morality, and greed is the guiding factor guiding culture and behavior (Ogunleye, 2013). The Yoruba's pre-colonial value system is being undermined by this deterioration. For this reason, the goal of this research is to examine how Yoruba movies are perceived by their audience, what kinds of movies they watch, and what kinds of topics they include, as well as the degree to which these films serve as a sort of enter-education to their large, mostly young audience. Cultural values are being eroded, Violent cultures are often imitated, particularly in Yoruba films. As a result, children and young people in the Orun Ekiti Local Government Area of Ekiti State, Nigeria, are at risk of being brainwashed if the foregoing issues are not handled quickly and critically.

1.3        OBJECTIVE OF THE STUDY

         The researcher’s objective is to conduct an in-depth research on the influence of Yoruba home videos on the cultural values of the Nigerian people of Orun Ekiti Local Government Area, Ekiti State with an insight to determine its implication to  people of Orun Ekiti Local Government Area, Ekiti State. In furtherance of the central objective, the study seeks:

1.             To show how the contents of Yoruba home videos affects

the socio-cultural awareness of Children and young people in Ekiti State.

1. To examine the pervasive impact of yoruba videos on children and young people in Ekiti State.
2. To access the roles of yoruba home videos play in sensitizing children and young people towards Yoruba traditions and norms

1.4        SIGNIFICANCE OF THE STUDY

1.                     The research will help in possible diffusion, absorption and assimilation of the African/Nigerian culture which is characterized with good neighbourliness, respect for elders, virtuousness, community orientation and collectivism.

2.                     It will enable the government and policy makers to put adequate measures in place to check the movement of Yoruba home videos into Nigeria.

3.                     It will help remove the idea of imitating Violent cultures or ways of life from Nigeria especially with regards to children and young people who re the focus of this research.

4.                     The conduct of this research will enable the government to know what role the media can play in the development of a country and therefore, harness the mass media especially Yoruba videos in the democratic process and development process in general.

1.5        RESEARCH QUESTIONS

         The research questions comprises of questions meant to be asked by the researcher and anticipated feedback (answer) from a respondent. To achieve the purpose of  this research, the following question should be used.

1.        How does the contents of Yoruba home videos affects

the socio-cultural awareness of Children and young people in Ekiti State?

2.        What is the pervasive impact of Yoruba videos on 

children and young people in Ekiti State?

1. What are the roles yoruba home videos play in sensitizing children and young people towards Yoruba traditions and norms.

1.6        Hypothesis

H1:   The contents of Yoruba home videos affects the socio-cultural awareness of Children and young people in Ekiti State.

H1:   There is a pervasive impact of Yoruba videos on 

children and young people in Ekiti State.

H1:   There are positive impacts of yoruba home videos in sensitizing children and young people towards Yoruba traditions and norms.

1.7        SCOPE OF THE STUDY

         The scope of this study is to find out how the Yoruba home videos affect People of Orun Ekiti Local Government Area, Ekiti State using Ekiti State School of Marine Technology.

The institution is been noted for a constant influence of Yoruba home videos on their cultural values. Hence, the need for choosing the institution as a case study commenced.

1.8        LIMITATION OF THE STUDY

Though this research work is on the influence of Yoruba home videos on the cultural valves of Nigerian people of Orun Ekiti Local Government Area, Ekiti State. It is limited to Nigerian People of Orun Ekiti Local Government Area, Ekiti State, This is because of time and resource, had it been that time and resource were adequate, the scope of the study could have been extended to cover a larger part of Nigeria, for instance, the South Western Region.

1.9        CONCEPTIONAL AND OPERATIONAL DEFINITIONS OF THE TERMS.

1.                     Youth: It means young men and women at least from age 15-35

2.                     Media: The media is operationalised as Tv. Broadcast used to generate or circulate information to the public.

3.                     Cultural identify: It is those commonly shares socio-political interpretation and meanings related to the beliefs, norms, values, attitudes and behaviours within Nigeria.

Cultural dominance: It means the conscious and unconscious domination by Violent Yoruba videos media on the media system of Nigeria.