IMPACT OF WESTERN TELEVISION PROGRAMMES ON THE CULTURAL VALUES OF NIGERIAN YOUTHS

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IMPACT OF WESTERN TELEVISION PROGRAMMES ON THE CULTURAL VALUES OF NIGERIAN YOUTHS

ABSTRACT

Considering the prominence of TV as a visual medium, this study sought to know the influence of media imperialism and the claim that it has affected and undermined local Nigerian norms and values. It specifically examines the influence of Western media content on the cultural values of Nigerian youths using English Premier League (EPL) clubs supporters in Abeokuta-North Local Government Area (LGA) as a case study.

The accelerating process of globalisation and the increasing interconnections between cultures involve an unprecedented challenge to modern sociology. The explosion of Western products (particularly American) across the globe has rocked the culture and values of several societies. The spread of these products has raised questions and concerns regarding United States’ dominance in the cultural sphere. Consequently, it has prompted many to charge the U.S. with a new form of colonialism − cultural imperialism. Thus, the need to apply cultural imperialism thesis as the underlying theoretical framework for the study.

Finding out the Influence of Western TV programmes on the cultural values of Nigerian Youths would be impossible unless the investigation uses meticulous procedures that are systematic, imaginative, logical and accurate.For this study, the survey method was adopted because it provides the best means of collecting the views of youths regarding the influence of TV on their perceptions, ideologies and behaviours.

The study sample comprising 30 youths in Abeokuta-North LGA was selected using three sampling techniques: stratified sampling, simple random sampling and convenience sampling. Interviews were conducted personally by the researcher to gather data from the field. In the process of the data analysis the researcher engaged in memoing and transcription of the data. The researcher then embarked on coding and developing category systems.

CHAPTER ONE

INTRODUCTION

Culture refers to the full range of learned, socially transmitted human behaviour patterns such as language, beliefs, values and norms, customs, dress, diet, roles, knowledge and skills, and all the other things that people learn that make up the ‘way of life’ of any society. It is a pattern of human activities and the symbols that give these activities significance. It is what people eat, how they dress, beliefs they hold and activities they engage in.

Society was formed under an agreement would need a hold of morality that must be executed in a common life among members of the public. Consensus will be the rules of morality that will be done with a guide for all members of the community in conducting the various activities of life together. Rules of morality are embodied in the form of values and norms of society. In everyday life human interaction is guided by values and constrained by norms of social life. Norms and values at first birth was not accidental; because humans exist as social beings and must interact with the other.

Culture is a powerful human tool for survival passed on from one generation to the next through the process of socialisation. “The process of expanding culture has been under way for many centuries, but technologies have increased the speed and have also broadened the distribution of cultural elements beyond communities and nations’ territorial frontiers. (Nwegbu et al 2009)”

Notable amongst the wide spectrum of information and communication technologies that have redefined the cultural identity of several societies are mass media technologies. The mass media, most especially Television (TV), have become a part of our daily lives, as well as important sources of information, education, entertainment and correlation of the various parts of the society.

Each mass medium has unique characteristics, which places it at advantage over other media. Television, for instance, has a wide range of advantages over other media structures as a result of its audio visual component. In fact, despite the unprecedented development of so many new media technologies over the past decade, television remains the most global and powerful of all media. Undeniably, television content are encompassing nowadays – from sitcoms and soap operas to reality shows, from sporting events to music video countdowns, and from our favourite blockbusters to animal documentaries. As anyone who knows a youth can attest, television is among the most powerful forces in adolescents’ lives today. It is an important medium of communication in the 21st century and is used for several reasons including information acquisition, education, preservation of cultural heritage, surveillance of the society, and entertainment as it provides millions with a constant stream of free leisure strategies and opportunities; family matters; messages about peers, relationships, gender, sex, violence, religion, food, values and cloths just to mention a few. In fact, besides (maybe) sleeping, a study by the Kaiser Family Foundation (KFF, 2010) revealed that youths spend more time with media than with any other activity — an average of more than 7½ hours a day, seven days a week.

Despite the overwhelming qualities (light, colour, sound and motion) which empower television to command a major proportion of media consumption, the audience may reject its programmes if its content derails from their cultural traits. The multicultural nature of our society today exists as the effect of global media and the emergence of new technologies have paved way for access to diverse and remote cultures via our television, radio, internet, supermarkets and shopping centres. A society like Nigeria which is culturally, ethnically and linguistically diverse may recognise the enriching value of diverse cultures and values, and use them in its own way. But then, discussion of this scenario normally emphasises on the negative effects rather than positive.

While it can not be argued that media imperialism has attracted the attention of many 21st century social science scholars, it should be pointed out that the issue is still very alien to Africans because scholarly works have been very limited on it.

This study focuses on the influence of media imperialism and the claim that it has affected and undermined local Nigerian norms and values. It specifically examines the influence of Western media content on the cultural values of Nigerian youths using English Premier League (EPL) clubs supporters in Abeokuta-North LGA as a case study. There are various types of media but this paper will only focus on television programmes, as the exposure is somewhat worldwide.

The advent of so many new media technologies have powered the worldwide explosion of media usage among youths in the last decade. Today, so many technologies are competing for their attention and the only way to get it is to provide them with something very relevant to their lives. Broadcasters acknowledge the fact that youths “split their enormous media time among many activities – social networking, viewing video, exchanging Instant Messages, viewing graphics and photos, listening to music, watching TV, playing games, looking up things, even catching up on the news – often simultaneously, (Vahlberg, 2010)”. Hence, they tailor their programmes for so many platforms – TV, the internet, mobile devices, and desktop computers. Developments with mobile media and the global expansion of the internet have driven much of the growth in consumption of television programmes.

So, why do adolescents expose themselves to TV at least seven hours a day? The obvious is that it is easily accessible and effortless to digest. The pictures as well as the sounds that go along with it are undoubtedly the major appeal of television. Hanson (2005: 256), in Akpan and Ihechu (2012), discloses that although people were limited to face-to-face communication in the past, people equally interact with television nowadays.

The researcher believes however that there is more to television than just pictures and sound. According to Signorielli and Kahlenberg (2003), in Obono and Madu (2010), television is the “first centralised cultural influence to permeate both the initial and final years of life as well as the years between”. The pair highlighted the fact that most infants are exposed to watching TV long before they are able to read. They observed that television “is there to keep the elderly company when all else fails,” adding that it is today’s major story teller. Proceeding, they advance that television “is one of the primary socialisation agents in society. Television cultivates, like parents, peers, the clergy and teachers through its stories, common world views, common values and common perspective on how men and women should think, behave and act”.

Similar to Keilhacker on film (n.d.), in Mass Communication Techniques Division (MCTD) of UNESCO (n.d.), the researcher resolves that the principal reasons for going to the cinema are psychological. First, he clinches that movie lovers go to the cinema to escape from the real world – for entertainment; and secondly, the desire to know the real world better – information acquisition. Corroborating, Himmelweit et al (n.d.: 15), in MCTD of UNESCO, finalise that television’s appeal for children consists of giving them the chance to “go behind the scenes”, providing them with images of the real world and about people. Adding that, it provides escape from the harsh world with audiovisuals of “lightheartedness, glamour, and romance, and permits the child to identify himself with different romantic heroes” (n.d.).

Buttressing, Schramm et al (n.d.: 57-58), in MCTD of UNESCO identified two main classes of reason: first, escapism –the obvious reason – “the passive pleasure of being entertained, living a fantasy, taking part vicariously in thrill play, identifying with exciting and attractive people, getting away from real-life problems, and escaping real-life boredom –in other words, all the gratifications that come from having a superlative means of entertainment in one’s living room, at one’s command”. The other, but usually passive reason for watching television, is the information component –realism – the desire to know and understand the world they live in. Clarifying, they suggest that “the girls say they learn something about how to wear their hair, how to walk and speak, how to choose garments for a tall or a short or a plump girl, by observing the well-groomed creatures on TV. They learn some details of manners and customs… Some of the boys say they learn how young men dress in California or New York. Some of them say they learn a lot by watching the good athletes … Children will say of television: news is more real when you see where it happens. (n.d.)”

While most studies have concentrated on the entertainment and information reasons for watching television, these same authors [Schramm et al (p.59)] propose a subsidiary factor – its social utility, (MCTD of UNESCO, n.d.). “For example, youths find that television is a useful tool in providing an excuse for boys and girls to enjoy each other’s company, or furnishing something to do on dates … The previous evening’s television programmes provide an excellent common ground of shared experiences for conversations … This social use of television is not essentially different from social use of an automobile or any other instrument that bulks large in a child’s world. (MCTD of UNESCO, n.d.)”

Before anything else, the researcher argues that slave trade, colonialism, and the missionaries are the citadel of Western civilisation and culture in Africa. He is unable to ignore the fact that colonialism is the root of cultural imperialism and all other derivatives, including media imperialism, in Africa. The unstoppable wave of globalisation in Africa is a result of Western interference on the pace and tempo of cultural growth and civilisation in the continent. Though colonialism is now a thing of the past, Africa remains subjugated and dominated by the commodities and cultures of the colonial powers. It is lamentable that the Western culture continues to thrive and outgrow African cultural heritage. Traditional African cultural practices continue to pave way for Western way of doing things as Africans yearn for ‘Westernisation’. Regrettably, African ways of doing things are no longer in the public domain. Colonialism has indeed robbed the continent of opportunities: opportunities of self-development, of self-government, and of self-styled technological development pace so much so that when youths engage with the media they crave for Western norms and values.

While it is easily said that penetration of western values into African societies has diminished local cultural values it is imperative to note that the multicultural nature of our society has been ignored. Most African countries have been failing to recognise the enriching value of diverse cultures. Nigeria, for example, is culturally, ethnically and linguistically diverse. Cultural diversity exists in today’s ‘global village’ as the effect of global media and the emergence of contemporary new media technologies. Diverse and remote cultures are becoming accessible via our television, radio and the internet. In spite of the negative effects of colonialism in Africa, the world remains “a colourful landscape of different languages, skin colours, and different cultures, (wiseGeek, n.d.)”. Developing an appreciation for different cultures will go a long way in transforming an individual into a well-rounded person who is sensitive to the unique qualities of others. One way to develop this appreciation is to try to learn about other cultures around the world.

Humans have always tried to connect with each other and with future generations in one way or the other. Speaking, painting on cave walls or using the smoke of the fire are some instances of how humans have tried to share their experiences with present as well as future generations. These examples definitely underline the fact that communication is a necessary and vital tool for survival. With time however, these communication channels developed as mankind evolved. First was the pen and paper – the first means of mass publishing, then came radio – the first modernised electronic facility, then television, satellite and the internet etc. These technologies have without a doubt revolutionised the lives of people and the way humans shares their experiences with one another.

Watching television programmes originating from other societies or produced by authors who have a close relationship with a foreign culture allows people to “gain an authentic glimpse into the food, music, language, religion, and way of life of a particular group of people.” For example, watching a television cartoon like ‘Captain America’ offers children and youths the chance to look for American heroes around them and celebrate them.

Another way youths are exposed to Western culture is to learn a Western language. A variety of language-learning programmes are available on television. Many of these programmes often accompany audio interpretations and/or subtitles to make the learning experience more comfortable and easier for the viewer/listener to understand.

Furthermore, a person can become exposed to other cultures if he/she samples authentic food from a specific cultural group. Food is an important part of different cultures and allows people to gain insight into a particular cultural group’s way of life. Again, one can seek out television programmes that feature authentic food from a variety of countries.

People who love to meet people in distant or remote areas of the world may not be able to travel in person, but they can always connect with them through electronic means. The Internet has made it possible for people to correspond with others from different countries just by logging on to the World Wide Web (www). Likewise, various television programmes offer pen pal services, offering to connect individuals with pen friends located around the world. Corresponding with people from other countries through television is another way by which youths become familiar with western cultures.

As the parent of a youngster, you may be concerned with how various television programmes affect your youth since it has been established that adolescents devote as much as 7½ hours a day to television. The content of most television programmes is often blind to a young person’s cultural, economic and educational background. Violence, sexuality, race and gender stereotypes, drug and alcohol abuse are common themes of television programmes. Young children are most vulnerable to messages dispersed on television. They may assume that what they see on television is typical, safe, and acceptable. As a result, they may be exposed to behaviours and attitudes that may be overwhelming and difficult to understand. Several studies have verified that the information and exposure provided by television can influence a wide range of attitudes and behaviour. Gentzkow and Shapiro (2004), in Jensen and Oster (n.d.), find that TV viewership in the Muslim world affects attitudes towards the West. As already stated, television is the most prominent of contemporary communication technologies and its influence on society is somewhat alarming. While television can entertain, inform, and keep our children and youths company, it may also influence them in undesirable ways.

To begin, let me recap the pre-globalisation era – an era before globalisation wherein “there existed local, autonomous, distinct and well-defined, robust and culturally sustaining connections between geographical place and cultural experience, (Tomlinson, 2003)”. According to Tomlinson “these connections constituted one’s – and one’s community’s – ‘cultural identity’. This identity was something people simply ‘had’ as an undisturbed existential possession, an inheritance, a benefit of traditional long dwelling, of continuity with the past. Identity, then, like language, was not just a description of cultural belonging; it was a sort of collective treasure of local communities.” Underlining the corrosive power of globalisation, he advances that globalisation “has swept like a flood tide through the world’s diverse cultures, destroying stable localities, displacing peoples, bringing a market-driven, ‘branded’ homogenisation of cultural experience, thus obliterating the differences between locality-defined cultures which had constituted our identities”. Buttressing, he argues that while those cultures in the West “saw a standardised version of their cultures exported worldwide, it was the ‘weaker’ cultures of the developing world that have been most threatened”. Contradictory to his claim that globalisation has threatened local cultural identities, he contends that globalisation, “far from destroying it, has been perhaps the most significant force in creating and proliferating cultural identity”.

Westernisation of the media has raised concerns over the increasing connection of the world and its people. Its effect upon culture is perhaps more visible in the changing nature of the relationship between the world’s youth and their sense of identity so much so that it has become a commonplace to stereotype youths as the most receptive consumers of foreign cultural practices exported through the media, (Heaven and Tubridy, n.d. citing Solomon and Scuderi 2002:13).

The implication of understanding identity as a powerful, yet complex phenomenon, requires an elaboration on two opposing ideologies: on one hand – the rational idea that globalisation destroys identity; and on the other, the stronger claim that globalisation actually generates identity – and, indeed, the danger that, in some circumstances, it produces too much identity.

The effect of Western television programmes may vary for different types of viewers in different Nigerian communities due to factors relating to choice of programmes to watch. Factors such as age, gender, educational background and language, patterns of work, leisure and programming schedules influence viewer’s taste when they are offered a mixed menu of foreign and local content. Given that children and youth’s consume a large chunk of television content alien to their cultural content, critics have questioned whether television demeans their taste for entertainment.

Without a doubt, television plays a significant role in the socialisation process of today’s child. Most children are exposed to watching television long before they are able to read. According to the MCTD of UNESCO, when a child begins to watch television at an early age, they usually begin with children programmes – revolving around puppets, animals, story-telling, and children’s songs etc. With time however, they discover adult programmes, and develop a liking for them. More importantly, they prefer the more violent adult programmes often originating from the West, including the adventure, crime and drama programme types. Above all, by the time they are in elementary school, global statistics indicate that they watch more adult programmes than children programmes, (n.d.). Citing the Schramm, Parker and Lyle study in the United States, the MCTD of UNESCO highlighted that as much as two-thirds of children’s viewing was of programmes in which adults make up the majority of the audience, (n.d.).

With that said, it can be gathered that exposure to western media from an early age will greatly affect a youth’s taste pattern. Corroborating, the MCTD of UNESCO submit that a child who likes a given kind of content on television will be likely to enjoy corresponding content in popular magazines or in movies, (n.d.). Tastes for content are related to age, sex, intelligence, and family norms and tastes. Further on, they probe whether children “see what they like” or “like what they see”, (n.d.). Citing Himmelweit et al (n.d.), they revealed that when only one channel was available in England, and children had the option of ceasing to view, or viewing a programme which they did not expect to find very interesting, they often chose to see that programme and become interested in it, (n.d.). Consequently, their tastes broaden and may be raised in average level (MCTD of UNESCO, n.d.). “However, when choices are available at the same time, children tend to choose the type of programme which they have previously found interesting, and thus their tastes are hardened and narrowed. (n.d.)”

It cannot be over-emphasised that television has become a part of our daily activities. The list of notable broadcast, cable/satellite TV stations and distributors in Nigeria is endless. Every state in Nigeria has a TV station; and each is popular in its state. Add the NTA’s newly launched terrestrial broadcasting outfit – Star-Time as well those embedded in Multichoice’s DSTV, you will realise that viewers are on a daily basis bombarded with programmes that erode local values and impose alien cultural traits which eventually become part of our heritage.

While it is true that viewers have indigenous alternatives, most Nigerians prefer foreign TV content. One of the reasons behind this could be the fact that local producers imitate their Western counterparts. Consequently the programmes become tattered; this in turn prompts the audience to develop enthusiasm for Western oriented programmes. In other words, while the local cultural values diminish, Western traits thrive – cultural imperialism.

As a matter of fact, the researcher identified the following as reasons for the endemic effects of cultural imperialism in Nigerian societies today:

The avalanche of Western content invading our TV screens.
Inadequate policies by government and regulatory bodies like Nigeria Broadcast Corporation (NBC) to guard Nigerian youths from the negative effects of internalisation of the media.
The imitation of Western cultures spearheaded by producers (TV and Film).
The unchallenged brainwashing of Nigerian youths through messages of crime, violence, sex and other social vices.

Aside from generate knowledge for further studies in this area, the purposes of this study are to:

Discover if Nigerian youths prefer Western TV programmes to locally produced ones; if they do, the researcher aims to know why.
Ascertain if these young people accept and practice or resist Western cultural values exposed to through Western TV content at the expense of Nigerian cultural values.
Identify how to curtail the incessant influx of Western programmes from TV screens in Nigeria.

In achieving his aim, the researcher had to answer the following well-structured questions:

Do Nigerian youths prefer Western TV programmes to locally produced ones, and if yes, why?
Do Nigerian youths accept and practice Western cultural values exposed to through Western TV content at the expense of Nigerian cultural values or do they resist them in favour of their indigenous cultural values?
What can be done to curtail the incessant influx of Western programmes from TV screens in Nigeria?

According to Adaramola (2001), hypotheses are statements of arguable assertions formulated about the characteristics of a defined population which may be accepted or rejected after critical investigation and tests. Every research work must be hinged on two forms of hypotheses namely: null hypotheses (H₀) and alternative hypotheses (H₁).

The testable hypotheses for this study are:

H₀: Mass media exerts insignificant influence in shaping cultural traits exhibited by Nigerian youths.

H₁: Mass media exerts significant influence in shaping cultural traits exhibited by Nigerian youths.

H₀: Improvement of Nigeria’s TV/Entertainment industry will unlikely increase Nigerian youths’ preference for locally produced television programmes.

H₁: Improvement of Nigeria’s TV/Entertainment industry will most likely increase Nigerian youths’ preference for locally produced television programmes.

The influence of television on humanity is encompassing. Several works have observed the psychological aspects of watching television. People are affected differently, depending on the information type and exposure level, (Obono and Madu, 2010) citing (Bandura, 1973; Van, 1990).

Many studies tend to criticize the media for the negative influences on audience’s attitude and morality. Television is said to be the cause of violence among youths and children. Moreover, cartoons such as Popeye, Superman, Scooby and Scrappy Doo are said to have many violent scenes and proved to influence children in their lives, like the way they play and the clothes they wear (CAP, 1983, in Norsiah, n.d.).

This study therefore sought to draw the attention of broadcast practitioners and owners to the vital role television plays as an agent of socialisation. Bearing this in mind, broadcast practitioners and owners will be mindful of the kind and content of programmes they air, most especially at prime time, knowing fully the susceptible nature of adolescents.

By embarking on this study the researcher hopes to contribute to possible dilution, domination and absorption of the Nigerian culture from exposure to western television. Yet, his aspirations do not end there. He is optimistic that his investigation will prompt the government and policy makers to put adequate measures in place to check the inflow of Western television programmes and films into Nigeria.

The scope of this study is to investigate the influence of media imperialism and the claim it has affected and undermined local Nigerian values. It specifically examines the influence of Western media content on the cultural values of Nigerian youths using English Premier League (EPL) clubs supporters in Abeokuta-North LGA as a case study.

The respondents for this study are restricted to 13 – 25 year olds in Abeokuta-North LGA. The research sample was deliberately designated because they are mostly affected by mass media messages. The research environment (Abeokuta-North LGA) is home to a TV station (OGTV) and radio station (Gateway Radio). Besides, Abeokuta boasts a rich cultural heritage and multi-diverse society. For this reason it was chosen as a suitable research environment.

For this research, oral interviews will be conducted to gather relevant information from dwellers in the research environment. The researcher will also consult some textbooks, newspapers, journals, and the internet all of which provide a lot of information pertaining to the study.

Finally, giving the nature of the research it is imperative that the researcher does some content analysis and unobtrusive observation that will provide in-depth information concerning media contents of public and private television stations.

This research like every other study before it has its own limitations. The shortcomings of this study are:

Although there are sufficient relevant materials (journals, books, etc.) for the literature review, some journals are not accessible online and acquiring them could prove impossible considering the tedious procedure involved (especially through online purchase).
The fact that the study is about the influence of Westernisation of the media and the claim it has affected and undermined local Nigerian values. The sample population for the study was taken from Abeokuta-North LGA. The representativeness of this sample may affect external validity and also the findings of the study cannot be easily generalised beyond the population of study (Abeokuta-North LGA). Lagos would have been a better area of study because it is the economic core of the country and it is also home to people of varying ethnicities and social strata.
Cultural identity: refers to those commonly shared socio-political cultural traits relating to beliefs, norms, values, attitudes and behaviours that fits individuals into the Nigerian society.
Media: refers to television. In this study media, mass media and mass communication tools are used interchangeably.
West: used interchangeably with Western, refers to American and European societies operating under democratic and capitalist systems.
Westernisation: refers to conscious and unconscious domination by Western TV products on Nigeria’s media systems.
Youth: it refers to a group of people (from ages 13 to 30) who pass through the transitional stage of physical and mental development that occurs between childhood and adulthood. In this study, adolescents, youths and young people are used interchangeably.

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