INFLUENCE OF MEDIA GLOBALIZATION ON THE CULTURE OF

A THESIS SUBMITTED TO THE DEPARTMENT OF

FACULTY OF

OKORO, FERDINAND ELOKE

PG/MA/08/48616

INFLUENCE OF MEDIA GLOBALIZATION ON THE CULTURE OF WARRI IN DELTA STATE

������������������������������������������������������������

A THESIS SUBMITTED TO THE DEPARTMENT OF MASS COMMUNICATION

FACULTY OF ARTS, UNIVERSITY OF NIGERIA, NSUKKA

Webmaster

Digitally Signed by Webmaster’s NameDN : CN = Webmaster’s name O= University of Nigeria, NsukkaOU = Innovation Centre

AUGUST, 2010

i

INFLUENCE OF MEDIA GLOBALIZATION ON THE CULTURE OF

��������������������������������������������

MASS COMMUNICATION,

Digitally Signed by Webmaster’s Name DN : CN = Webmaster’s name O= University of Nigeria, Nsukka

ii

INFLUENCE OF MEDIA GLOBALIZATION ON THE CULTURE OF WARRI IN DELTA STATE

OKORO, FERDINAND ELOKE

PG/MA/08/48616

DEPARTMENT OF MASS COMMUNICATION, FACULTY OF ARTS, UNIVERSITY OF NIGERIA, NSUKKA

AUGUST 2010

iii

INFLUENCE OF MEDIA GLOBALIZATION ON THE CULTURE OF WARRI IN DELTA STATE

OKORO, FERDINAND ELOKE

PG/MA/08/48616

A MASTER OF ARTS PROJECT SUBMITTED TO THE DEPARTMENT OF MASS COMMUNICATION, FACULTY OF ARTS,

UNIVERSITY OF NIGERIA, NSUKKA

AUGUST 2010

iv

CERTIFICATION

This project report is certified as having met the requirements of the Department of

Mass Communication and the School of Post Graduate Studies, University of Nigeria, Nsukka

for the award of a Master of Arts degree in Mass Communication.

BY

------------------------------------------- ----------------------------------------

RAY A. UDEAJAH, (Ph.D.) DATE

(RESEARCH PROJECT SUPERVISOR)

------------------------------------------- ----------------------------------------

CHURCH S AKPAN, (Ph.D.) DATE

(Ag. HEAD OF DEPARTMENT)

------------------------------------------- ----------------------------------------

EXTERNAL EXAMINER DATE

v

DEDICATION

This research work is dedicated to:

JEHOVAH, THE ALMIGHTY GOD

and His Son, JESUS CHRIST for their wonderful

and numerous blessings, provisions, guidance and guardance;

LATE MRS .VICTORIA KEWEJIOKUME OKORO,

my late mother, for watering her precious seed to fruition

before her departure to eternity. Mama, you were to me

what the sun is to the earth, the source of all my brightness,

the centre of my heart and life;

MRS. PATIENCE FERDINAND ELOKE-OKORO,

my angelic wife and jewel of inestimable value and her

three new buds springing up in me:

SHARON KEWEJIOKUME EBELE,

MARVEL OGOCHUKU and GIFT CHIYENUM.

Their pleasant memories tickle me. Three of them and

their mother were all fond of me but, were denied the

pleasures of fatherhood during the period this research

work was being carried out;

And to my bosom brother and friend

CSP, YERIMA MU’AZU MOHAMMED,

Divisional Police Officer,

Divisional Police Headquarters,

Ekpan – Warri.

vi

ACKNOWLEDGEMENTS

For work of this magnitude to see the light of day, it must pass through some vehicles

of support and encouragement from God Almighty and His Son, Jesus Christ, our Redeemer

and Ransomer, friends, lovers, brothers, sisters, parents, lecturers and well wishers without

which it would be insurmountable.

Writing a project of this nature is usually a collaborative effort between the student

researcher and his supervisor. I was lucky to have Dr. Ray A. Udeajah as my supervisor. I am

aware of his contempt for errors. He showed them little mercy and weeded them out of the

drafts. In every case, he was right. His penchant for detecting errors helped in tinkering this

work to shape. I owe him a debt of gratitude. I hope no error escaped his eagle eyes. I owe the

final shape of this work to his kind criticisms, comments, suggestions and encouragement.

I wish to say a big thank you to Dr. Church S. Akpan, our indefatigable Head of

Department, for all his fatherly care, encouragement and advice that produced ‘miracles’. My

profound appreciation goes to the following lecturers in the department of Mass

Communication, University of Nigeria, Nsukka. Dr. Nnanyelugo Okoro, Dr. and Mrs. Greg

Ezea, Mr. Anorue Ifeanyi, Ms Ohaja Edith, Mrs. Okpoko Chinwe, Messers Jude Agbo,

Ndubuisi Nnaji, Felix Ani and Michael Ukonu.

I must not fail to commend those who kitted me for this journey right from my

undergraduate days: Dr. Elo Ibagere, Messers Ufuophi-Biri Emmanuel, Ben Nwanne,

Boniface Anyanwu, E.M.V. Mojaye, Elo Ekeli, Obielumani Ifeakachuku, Dr. Ejeke, Dr. Chris

Ewhrujakpor and Dr. Sunny Ahweafada.

I wish to express my deep appreciation to Mr. Augustine Obielumani who has always

inspired and encouraged my educational careers and projects. The moment this family came

in sight, my sunshine was full of gold.

To my caring in-law, Mr. S.P. Nwanne and his family for all their encouragement, Sir.

Mr. Jonas Onwochie who was always there to guide and “push me forward”, Dr. Paul

Nwanne and Dr. Henry Owasa, for ensuring that I was medically fit to pass through this

academic rigour. I owe both of you an immeasurable gratitude.

My thanks are also due to brother Emmanuel Oseghale Aighalua, the amiable

president of God’s Kingdom Society (GKS) and the entire members of the Lord’s Ministry

for their prayers and spiritual guidance.

vii

Hon. Justice J.E. Shakarho of the Federal High Court, Lagos would sound constantly

into my ears, “Mr. Okoro, make a name that will stand as a springboard for your children”. I

am really grateful to you.

I am also highly indebted to my bosom brother and friend, CSP, Yerima Mu’azu

Mohammed, the Divisional Police Officer, Divisional Police Headquarters, Ekpan, Warri. He

never relented in giving me moral and financial support throughout this programme. He

would always tell me, “You think it is easy to get a Masters Degree, take this… and go back

to school”.

Mr. Fave Semali, Assistant Commissioner of Police, O/C CID, Ebonyi State gave me

confidence and a lot of moral support. I am grateful to you, sir. Mr. Curtis Omorhienrhien was

always there to give me police protection. He would answer to any of my distress calls, even

when it is most inconvenient to him.

I must express my profound thanks to my immediate boss, Mrs. Ededey Lydia.

Without her understanding, moral and financial support, this journey would not have taken

off. Thanks to Mrs. Njemnobi E.O., Obiebi A.A., Chegwe Benedette and Ehiaguina for

holding forth for me all this while.

I owe a special debt of gratitude to all postgraduate Mass Communication students in

University of Nigeria, Nsukka, especially Rev. Fr. Paul Martins Obayi for his obvious love

for me, Alex Onyebuchi, Christian Odoemelam and Anigbata James Ejike.

Miss Phidelia Waziri, a Ph.D. Agric Economics student who took on an additional

burden on herself to correct the errors on my work, despite her tight Ph.D. programmes.

Sister, I thank you.

Messers Wilfred Olley and Daniel Ekhareafo, two young brilliant scholars who have

an amazing capacity for ferreting out information. They pointed the academic light at UNN

that I might see. They also spotted and uprooted some silly mistakes that somehow escaped

everyone else. Thanks, Willy and Dan.

However, none of the fine men and women who helped me should be blamed for any

inadequacies in this work. That crown of thorn is mine and mine alone.

viii

TABLE OF CONTENTS Page

Title Page .........................................................................................................................…i

Certification ………………………………………………………………………………..ii

Dedication .........................................................................................................................…iii

Acknowledgements ...........................................................................................................…iv

Table of Contents……………………………………………………………………… ….vii

List of Tables …………………………………………………………………………….. ix

Abstract ………………………………………………………………………………. …. .x

CHAPTER ONE: INTRODUCTION

1.1 Background of Study .. .. .. .. .. .. .. .. 1

1.2 Statement of Problem .. .. .. .. .. .. .. .. 5

1.3 Objectives of Study .. .. .. .. .. .. .. .. 6

1.4 Significance of Study .. .. .. .. .. .. .. .. 6

1.5 Research Questions .. .. .. .. .. .. .. .. 6

1.6 Scope and Limitation of Study .. .. .. .. .. .. 7

1.7 Limitations of Study .. .. .. .. .. .. .. .. 7

1.8 Definition of Terms .. .. .. .. .. .. .. .. 8

CHAPTER TWO: LITERATURE REVIEW

2.1 Introduction .. .. .. .. .. .. .. .. .. 9

2.2 The Concept of Globalization.. .. .. .. .. .. .. 9

2.3 Information and Communication Technologies (ICTs) and Globalization:

The Relationship.. .. .. .. .. .. .. .. .. 14

2.4 Culture: A Conceptual Overview.. .. .. .. .. .. .. 18

2.5 Globalization and Media Culture.. .. .. .. .. .. .. 22

2.6 The Influence of Globalization on National Cultures.. .. .. .. 26

2.7 Balancing the Influence of Media Globalization on National culture.. .. 30

2..8 Theoretical Framework .. .. .. .. .. .. .. 33

ix

Page

CHAPTER THREE: RESEARCH METHODOLOGY

3.1 Research Design .. .. .. .. .. .. .. .. 37

3.2 Study Population.. .. .. .. .. .. .. .. .. 37

3.3 Sample Size .. .. .. .. .. .. .. .. .. 38

3.4 Sampling Technique .. .. .. .. .. .. .. .. 39

3.5 Research Instrument .. .. .. .. .. .. .. .. 39

3.6 Validity of the Instrument .. .. .. .. .. .. .. 40

3.7 Reliability of the Instrument .. .. .. .. .. .. .. 40

3.8 Data Collection Procedure.. .. .. .. .. .. .. .. 40

3.9 Statistical/Data Collection Technique.. .. .. .. .. .. 41

CHAPTER FOUR: DATA PRESENTATION AND ANALYSIS

4.1 Preamble .. .. .. .. .. .. .. .. .. 42

4.2 Analysis of Research Question 2. .. .. .. .. .. .. 42

4.3 Analysis of Research Question 3. .. .. .. .. .. .. 43

4.4 Analysis of Research Question 4. .. .. .. .. .. .. 47

4.5 Analysis of Research Question 5. .. .. .. .. .. .. 48

4.6 Discussion and Interpretation of Findings .. .. .. .. .. 49

CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1 Preamble .. .. .. .. .. .. .. .. .. 54

5.2 Summary of Findings .. .. .. .. .. .. .. .. 54

5.3 Conclusion .. .. .. .. .. .. .. .. .. 55

5.4 Recommendations .. .. .. .. .. .. .. .. 56

5.5 Suggestions for Further Research .. .. .. .. .. .. 57

REFERENCES .. .. .. .. .. .. .. .. 58

APPENDIX .. .. .. .. .. .. .. .. .. 63

x

LIST OF TABLES Page

Table 1: What are the channels through which media globalization influence is exerted on the cultures of your area? - - - - - 42

Table 2: How often do you come in contact with media globalization sources in

your area? - - - - - - - - - 43 Table 3: Do the media programmes in your area have relevant bearings

on your cultures? - - - - - - - - 44 Table 4: Do the materials in the media have any direct influence on your culture? 44 Table 5: Would you attribute the decay in morals in your area to adverse

effects of media globalization? - - - -- - - 45 Table 6: Would you say that media globalization erodes the African culture? - 45 Table 7: Are foreign cultures dominating your local culture as a result of media

globalization? - - - - - - - 46 Table 8: Do the media organizations in your area integrate your cultures in

their operations? - - - - - - - 47

Table 9: Has media globalization been able to project your cultures to the outside world in terms of making your culture a popular one - - - 48

Table 10: How efficient are the agents of media globalization distribution in your

area in terms of packaging and distributing your culture to the outside world 49

xi

ABSTRACT

Advancements in communication technologies, particularly media technologies have altered the notion of distance in communication thereby bringing about the global village concept proposed by Marshall McLuhan in the 1960s. This erosion of boundaries has created cross-cultural exchanges between and among cultures, thereby creating new patterns of doing things or eroding existing cultural values within a given cultural boundary. This study examines the influence of media globalization on the culture of Warri in Delta State. It employed the survey method of research, using a sample of three hundred (300) respondents who were purposively chosen from the Warri metropolis in Delta State. The research involved an examination of secondary data to generate data and assumptions for the study. Findings from the study reveals that media globalization has the capacity of destroying the African culture and that foreign cultures are dominating the local cultures of Warri as a result of media globalization effects. Also, the decay in morals in the area of study was also traced to the adverse effects of media globalization.

xii

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Values that people cherish manifest in their daily lives. Africans have distinct

traditional values embodied in the culture they cherished even before the coming of colonial

adventurers. The preservation of the peoples’ culture is evident in both the traditional

institutions and the channels of communication dominant among the people. Unfortunately,

the media of communication available were not developed beyond their common boundary;

hence, African traditional culture could not be appreciated by the outside world. Meanwhile,

development in media technologies made it possible for the culture of the Western countries

to be packaged in forms of soap operas, music, films and cartoons and exported to different

parts of the world. These popular genres have become the standard for measuring

entertainment around the world. The effect is that Western values have spread to every nook

and cranny of the entire globe.

The mass media in the Western countries continue to portray the countries in the

Southern hemisphere as areas which were ridden with coups, earthquakes, dictatorships,

political instability, HIV/AIDS, conflicts, catastrophe, hunger, famine, corruption and other

dangerous scourges. These issues which fit into the West’s stereotype of developing countries

as well as the economic benefits they stand to gain over these developing countries especially

in Africa necessitated the call for the establishment of a New World Information and

Communication Order (NWICO). Although the debate for a new world order succeeded in

raising fundamental issues, it however failed to address the very issues that led to the

agitations.

xiii

Developing nations had no developed mass media system until after their

independence. Even the media systems dominant after independence in these countries, are

products of systems inherited from their colonial masters. Thus, broadcast contents showed on

national television in most of these countries were thought initially to be tools of

entertainment and information without any element of suspicion, until the mid-seventies when

the debate on media and cultural imperialism caught the consciousness of culturalist and

communication researchers.

Sobowale (1988, p.17) raised this observation in his comment on the negative impact

of the commercialization of the Nigeria Television Authority to national development when

he said,

a trend that some communication scholars and some experts consider dangerous has emerged in the commercialization of news by the Nigeria Television Authority. If this trend is not checked, it may mean that only those who could pay for their activities, no matter how unimportant or irrelevant this may be would receive coverage by the NTA with the exception of the government which owns it. The consequences of such a situation are better imagined than described.

Even after the deregulation of the broadcasting industry in Nigeria, the few cultural

programmes on air, like The Village Headmaster, The New Masquerade, Tales by Moonlight,

as well as other local music and drama, all gave way to foreign soap-operas like Secret of the

Sand, Touched by an Angel, Until my Last Breath, Catalina and Sebastian, Second Chance,

MTV music, which are aired at little cost to the stations but with much economic benefit.

According to McQuail (2005, p.255) the implication of the above assumption is the

transmission of overall cultural or ideological content which often has been interpreted in

terms of Western values, especially those of individualism, secularism and materialism.

xiv

The internet breaks down cultural boundaries across the world by enabling easy, near-

instantaneous communication between people anywhere in a variety of digital forms and

media. The internet is associated with the process of cultural globalization because it allows

interaction and communication between people with very different lifestyles and from very

different cultures. Photo sharing websites allow interaction even where language would

otherwise be a barrier.

When viewed from the perspective of Nwodu’s (2007, p.105) assumption about

culture, Western values may not suit African values. According to him “culture therefore

guides the conducts of man in society. It prescribes the acceptable pattern of living needed for

peaceful co-existence among individuals within a defined culture”.

For instance, African cultural heritage places emphasis on communal life, family,

concern for one’s neighbour, morality, the dignity of man, the dignity of labour, customs and

traditions. These contrast strongly with the values of the West which are predominantly the

content of the global media.

Okoye (1977, p.38) reinforces these African values when he notes that we may

concede that there is a sense in which we can still speak of distinct African, Asian, European

or American cultures. African culture is positive, and humanistic. It is our feeling of

brotherhood and togetherness, the validity and efficacy of our moral codes and traditional

statecraft and our unstinting hospitality. Onwubiko (1995, p.13-16) notes that, sense of

communal life, sense of good human relations, sense of sacredness of life, sense of

hospitality, sense of sacredness of religion, sense of time, sense of respect for elders, sense of

language and proverbs are cohesive force of the community based on truth and this is the

hallmark of the African society.

xv

Unfortunately, however, foreign cultures continue to invade our indigenous cultures as

a result of the channels of mass communication which is brazenly dominated by foreign

contents. Although the National Broadcasting Code stipulates a 60:40 local to foreign content

in broadcasting, it must be stated that local programmes that can promote the cultural heritage

are left without sponsors, leaving our cultures at the mercies of multi-nationals who are ready

to spend good chunk of their budgets on sponsoring foreign soaps that will transmit their

cultures to us through our airwaves. In addition, the associated technologies are foreign,

thereby creating room for the influx of global media content.

Pillota (1992, p.13) argues that the delivery of technological implements and

knowledge across cultural boundaries is, therefore, an intermixing of cultures. The recipient

of the technological input is also a recipient of foreign cultural values embedded in the

technology itself. Okunna (1999, p.145) adds that, “whether through their importation of

Western culture or through Direct Broadcast Satellites (DBS) over which they have no

control, developing countries are at the receiving end of alien cultures which are alienating

their people from their own cultures.

The challenge of media globalization on culture has its root on even the meaning of

the term. Globalization can be seen as the inexorable integration of markets, nation-states and

technologies to a degree never witnessed before in a way that is enabling individuals,

corporations and nation-states to reach round the world farther, faster, deeper and cheaper

than ever before.

On this note, McQuail (2005, p.250) opines that globalization and concentration of

large media companies tend also to lead to cartel forming, and the very large firms co-operate

in various ways as well as compete. This creates a flow in media content. Sepstrup (1989)

xvi

examines some of the ways in which the flow of media content and audience experience are

in some sense globalized. He differentiates flow as: national – where foreign (not home-

produced) content is distributed in the national television system; bilateral – where content

originating in and intended for one country is received directly in a neigbouring country; and

multilateral – where content is produced or disseminated without a specific national audience

in mind.

Thus, the flow of media content on a global scale creates a cultural consequence of

what Hamelink (1983, p.22) says, “implies that the decisions regarding the cultural

development of a given country are made in accordance with the interests and needs of a

powerful central nation. They are then imposed with subtle but devastating effectiveness

without regard for the adaptive necessities of the dependent nation”.

In relation to Nigeria in particular, there is a phenomenal change in the dress pattern of

the young and old, where the shift is from native dresses to English, French and American

styles. In the area of food, attention seems to have moved to fast food joints springing up

every day. Children now prefer Indomie and other canned food products to eba, plantain,

starch which have hitherto been the traditional food of the people. The tendency is for the

youths to tag cultural projectionist as “uncivilized’, “old school” and “ancient”.

1.2 Statement of Problem

The interactions occasioned by information and communication technologies have

given rise to the concept of globalization.

However, the mass mediation of other cultural practices, values, social lifestyles and

other idiosyncrasies carried in form of films, soap operas, music, religious articles which are

xvii

exhibited on media channels available in Warri seem to have brought phenomenal influence

on the culture of Warri.

While some scholars argue that global media may help in the process of cultural

growth, diffusion, invention and creativity, and are not just undermining existing culture,

others contend that the movement towards a global media culture implies a downgrading of

cultural specificity in themes and settings and a preference for formats and genres that are

thought to be more universal. The effect is the tendency towards displacing or subordinating

the original culture of the receiving localities and causing the people to imitate the

international model of the popular culture frequently available in the media and their

associated technologies.

In the light of the arguments about the influence of media globalization on cultures,

the problem statement motivating this study therefore is to investigate the influence of media

globalization on the culture of Warri in Delta State of Nigeria.

1.3 Objectives of Study

The study aimed at achieving the following objectives:

1. to determine whether the nature of the influence is negative or positive;

2. to find out if the channels have any influence on the culture of Warri;

3. to find out if media globalization has been able to promote the cultures of Warri

residents; and

4. to determine whether such influences can be harnessed to the benefit of the Warri

community.

1.4 Significance of Study

xviii

The significance of this study cannot be overemphasized. It would help build on

existing literature on media globalization and culture. It would provide data for cultural

researchers interested in the cultural heritage of the people in Warri metropolis and it would

broaden the researcher’s knowledge of culture and media globalization.

1.5 Research Questions

Based on the research objectives, the following research questions would guide the

study;

1. What are the channels media channels of globalization that Warri residents are

exposed to?

2. To what extent do these channels influence the culture of Warri?

3. To what extent can such influences be harnessed to the benefit of Warri?

4. To what extent has media globalization been able to promote the cultures of Warri?

1.7 Scope of the Study

The study covered respondents in Warri metropolis. Warri is a major oil city in Delta

State, Nigeria, with a population of over a million people within the Warri metropolis (NPC

2007). The people of Warri are mainly the Itsekiris, Urhobos, and Ijaws but other ethnic

groups also live within the city. Warri is a predominantly Christian area like most of Southern

Nigeria. The city is known nationwide for its unique “Pidgin English”. The metropolis due to

infrastructural development has expanded to include boundary towns like Uvwie, Udu and

Okpe in recent years with various road networks linking these places into one. It is important

to know that each of these towns have its own administrative structure. The cosmopolitan

nature of the area posed a problem to some respondents who could not understand the key

cultures of the area due to the fact that urbanization has swallowed them up. However, a

xix

sample of respondents were drawn from the following areas; Effurun, Aladja, Udu, Enerhen,

Ekurede-Itsekiri, Ogunu, Edjeba and Ogbe-Ijoh in the metropolis in order to manage the study

properly.

1.8 Limitation of the study

As a study that sought to gauge the ulterior feelings of the respondents, it became

difficult to ascertain their manifest responses through a face-to-face contact. The researcher

therefore resorted to the use of a questionnaire for the collection of their opinions. Again,

many of the respondents were not leaned in the English language as they speak mostly the

pidgin version. The researcher was able to overcome this limitation by explaining the

questions in Pidgin English where the respondents do not understand. Another problem was

that of the respondents asking for some form of gratification before responding to questions.

The appeal by the researcher made some to participate while those who insisted were left

alone.

1.9 Definition of Terms

The following terms are considered useful and are operationalised in the study.

• Channels – All channels through which individuals access information and

entertainment contents which has implications on culture. They include; television,

radio, newspapers, magazines, internet, mobile phones etc.

• Cultural commodities – Cultural contents sold as entertainment.

• Cultural heritage – The set of values and cultural practices bequeathed to the people

over-time.

xx

• Culture – A shared set of beliefs, customs, and ideas that hold people together in

recognizable, self-identified groups.

• Global village – the integration of countries of the world into a common community

through the convergence of technologies as predicted by Marshal McLuhan.

• Globalization – The drive towards homogenization of cultural values, socio-economic

lifestyles.

• Media globalization – A generalized media system propelled by technologies, in

which time and distance become no barrier in the distribution and exchange of

cultures.

• Media imperialism – The domination of a local media by foreign

contents/programmes.

• Monopolization – The control of cultural commodities by few large capitalist

corporations.

• Nature – This will stand for positive or negative influence of media globalization on

culture

• Warri metropolis – This includes Warri main city and adjourning towns namely:

Aladja, Edjeba, Effurun, Ekurede-Itsekiri, Enerhen, Ogbe-Ijoh, Ogunu and Udu.

CHAPTER TWO

LITERATURE REVIEW

2.1 Introduction

The term globalization which has become a phenomenon developed over time. It grew

from the expansionist tendencies of multi-nationals interested in conquering more grounds for

their businesses and trades.

xxi

Globalization could be seen as a process. Its evolution dates back to the 14th century. It

has assumed different phases and metamorphoses that oscillate from ‘global village’,

‘network society’, to ‘universalism’ and ‘post industrialization’. According to Samir Amin

cited in Izuogu (2007, p.56):

Globalization dates back to the development of trade in the quest for commercial empires in order to broaden market. Globalization is the latest most extensive and intensive phase of the five hundred years expansion of capitalism and that it is not about the integration of, but the opening up of all economies and all production services, natural resources, cultural and other sectors to the business operations of expansionary global corporations.

2.2 The Concept of Globalization

Globalization is a many sided process. Its meaning or definition is sometimes

influenced by the ideological viewpoint of its proponents.

From an economic sense, Kanter and Pittinsky, cited in Izuogu (2007, p.55) see

globalization as a process in which the world’s countries and their economies are increasingly

integrated as a function of rising cross border economic activity. They note that cross-border

exchanges include material transfer of people and things and nearly instantaneous

communication enabled by emerging information technology.

Boutros Boutros Ghali, then Secretary General of the United Nations in 1996, defined

globalization as, “creating a world that is increasingly inter-connected, in which national

boundaries are less important, and it is generating both possibilities and problems”.

The import of these definitions is that globalization creates a world-wide economic

structure that affects another in a variety of ways.

xxii

From the political perspective, Nwodu (2007, p.97) sees globalization as the growing

interdependence among contemporary nation states in which socio-cultural, political, and

economic actions or activities taking place in local settings easily assume global rather than

national cum local dimensions.

George Herbert Walker Bush, a former President of the United States of America, in

his 1991 State of the Union address saw globalization as ‘a big idea, a new world order, where

diverse nations are drawn together in common course to achieve the universal aspirations of

mankind: peace and security, freedom and the rule of law’.

Similarly, Offiong (2001, p.1) defines globalization as a process through which events,

decisions and activities in one part of the globe can and do have great consequences for

individual and communities in very distant parts of the world.

Izuogu (2007, p.55) notes that globalization involves the transformation of

relationships between states that have well-established liberal democratic institutions and

those that are yet to reach that level. It equally involves the transformation of institutions,

groups and the universalization of some practices, identities and structures, which are akin to

those of the advanced countries.

From the sociological sense, Ezeanyika (2005, p.199) sees globalization as a process

which embodies a transformation in spatial organization of relations and transactions and

through which continental or interrogational flows and networks of activity, interactions and

power are generated. Ezeanyika identifies four features of globalization: First, that

globalization involves a stretching of social, political, and economic activities across political

frontiers, regions and continents. Second, it suggests the intensification or the growing

magnitude of interconnectedness and flows of trade, investment, finance, migration and

xxiii

culture. Third, that the growing intensity and extensity of global interconnectedness and

interrelationships can be linked to speeding up of global interactions and processes, as the

evolution of international systems of transport and communication increases the velocity of

the diffusion of ideas, goods, information, capital and people. Fourth, the growing extensity,

intensity and velocity of interaction can be associated with their deepening impact such that

the effects of distant events can be highly significant elsewhere and even the most local

developments may come to have enormous global consequence.

On a philosophical and relativist point of view, Agbo (2003) opines that there is a sort

of centrifugal force that keeps pulling humanity together each time people and nations over-

accentuate their differences. He contends that globalization is simply the info-technological

and economic integration of that philosophical force. This force, he notes is the philosophy of

universalism.

Gbadebo (2002) cited in Onwe (2007, p.147) asserts that there can be no growth, no

development, no profit, if one does not reach out to the outer world and that no organization

can develop within its own protected walls. He further notes that the territorial wall has to be

broken and relationship made with others for growth and development to occur. Ezeanyika

(2005, p.201) adds that globalization can be thought of as the widening, intensifying, speeding

up and growing impact of international interconnectedness and interrelationships.

Onwe (2007, p.147) anchoring the thought of the relativist, sees globalization as the

expansion and acceleration of the movement and exchange of ideas and commodities over

vast distance with the aid of technology. He adds that a clear case of the process of

globalization from this perspective has to do with the activities of the multinational

corporations who engage in the exploitation of raw materials and the manufacturing of

xxiv

products in different climes and selling such products to consumers in different parts of the

world.

The underlining thoughts in these assertions is that man’s quest to explore his

environment has always brought about contacts with others to such a degree that there is a

level of consciousness and interrelatedness that affect each other in a variety of ways.

Besides these various schools of thought, globalization can be seen as embracing all

the dominant schools or ideological leanings of the different scholars that proposed

definitions though, with capitalism overshadowing their positions. Ekekwe (2000, p.46)

reasons in this light, when he contends that in the emerging post-communist world system,

globalization has become the new look catchword of the literal establishment, serving to mask

the unrelenting march of capital deep into all corners of the world. It is a process of valorizing

the labour and products from different parts of the world hitherto glossed over by or blocked

to capital as a result of the dynamics of global relations before 1990.

Takis Fotopoulos cited in Onwe (2007, p.148) provides an all encompassing

explanation of the concept. According to him, there are technological, political, sociological

and economic factors that shape the phenomenon. He contends that technological

globalization refers to the new communication technology and the information revolution.

Political globalization refers to the withering away of the nation-state. Cultural globalization

refers to the present ‘global village’ which is exposed to the same media features and

contents, the same television serials, consumers aspire to consume the same globalized

products. Social globalization refers to the homogenization of today’s mode of life, which is

based on an individualist and consumerist culture.

Sideri (1997, p.40 – 41) also reasons in the same vein when he asserts that:

xxv

The phenomenon of globalization is (sic) necessarily a ‘totalizing or homogenizing force; whose scope extends beyond the realm of economics to embrace sciences, politics, culture and life styles. Whilst it ‘articulates with local structures in diverse ways’ and allows ‘distinct regional division of labour’ globalization enables the ‘economy, politics, culture and ideology of one country to penetrate another’ and distinct regional divisions of labour are still ultimately subordinated to the globalization process.

Giddens (1990, p.139) argues that globalization is “a runaway engine of enormous power

which, we can drive to some extent but which also threatens to rush out of our control and

which could render it asunder. The juggernaut crushes those who resist it… there are times

when it veers away critically in direction we cannot foresee…we shall never be able to control

completely either the path or pace of the journey…we shall never be able to feel secure

because the terrain across which it runs is fraught with risks of high consequences”.

The support of these assumptions lie on the fact that the concept is often looked at

from the nomenclature without a corresponding view of the consequences. Amadi (2007,

p.103) asserts that “in the discourse of globalization, the apostles of globalization are helped

by uncritical, neutral reporting of the mass media to present economic globalization as an

absolute economic elixir devoid of its known potential negative consequences of being a

catalyst of poverty and an encourager of a ruthless mode of exploiting the environment”.

FairClough (2001, p.206) observes that globalization as an economic process is

partially complete but that as a discourse, globalization is fully complete. But she hastens to

inform that its exploitative sting lies in its discursive practices. She also notes that in the mass

media’s representation of globalization, its incomplete nature as an economic process with its

attendant flaws like poverty and unsustainable exploitation of natural resources is represented

as complete by not mentioning the attendant flaws. Drawing inference from the then Prime

xxvi

Minister of Britain, Tony Blair, in his discourse on globalization presented to the European

Socialists Congress, in June 1997, FairClough (2001, p.213) presents this extract from the

Prime Minister’s paper as a way of showcasing how the concept is misrepresented in

discourse.

Our young people will work in different industries, many will work in our own small businesses, job for life is gone, many are traded across international boundaries in vast amounts twenty-four hours a day. New, new, new: everything is new.

This misplaced view of globalization led FairClough to analyze the ‘discourse of

globalization by noting that Blair’s extract that ‘job for life is gone’ represents insecurity of

employment, yet journalists reported it without taking on him on its implications for security

of employment. She also points out how the modes auxiliary ‘will’ was used to help the

speaker construct the future through predictions in sentence two (2). She asserts that by such

help, the speaker was able to wiggle out to avoid a commitment sentence like “we shall

encourage the setting up of small businesses”. She also notes that ‘we are told that money is

traded across international boundaries’ but by whom and how? We are not told. We are also

not told the agents that are making everything new. This failure to specify agents of such

processes is a way of celebrating or saying things instead of doing them.

The bottom line of the whole argument is that globalization with all its positive

attributes has flaws which are often downplayed, yet the neglect of these flaws continue to

widen the gap between the haves and the have-nots.

2.4 Information and Communication Technologies (ICTs) and Globalization: The

Relationship The notion of globalization cannot be discussed without due reference to information

and communication technologies. As a matter of fact, it is the intertwined relationship

xxvii

between these technologies that gave rise to globalization. Therefore, a discourse of

globalization is an indirect discourse of information and communication technologies (ICTs).

ICTs border on a range of communication hardware and software that aid in the dissemination

or transmission of information and other socio-economic messages across the globe.

According to Nwodu (2007, p.97) globalization can be authoritatively taken as a by-

product of development in information and communication technologies (ICTs). It describes

the growing interdependence among contemporary nation states in which socio-cultural,

political, and economic actions or activities taking place in local settings easily assume global

rather than national cum local dimensions.

Ciboh (2003, p.29-32) asserts that “the emerging new global information and

communication order is being facilitated by the internet and other technologies that offer an

expanded range of domination of information and entertainment services”. He went further to

add that the “technology behind globalization has increased interaction and integration among

peoples and created a global environment where cultural forces come into play. The symbolic

environment created by information technologies facilitate the growth of popular cultures and

values.”

Kuna (2003) cited in Izuogu (2007, p.57) reinforces this relationship when he asserts

that ‘the power of information technology (IT) has also fostered globalization. Satellite

broadcasting and computer technology have united the world into a global village.

Similarly, Maduagwu (1999, p.1) contends that the engine of globalization is the

revolutionary advances (sic) in information technology. Nwodu (2004, p.782) explains the

relationship further when he states that the revolutions taking place in communication

xxviii

technologies have further reduced the world of humans from McLuhan’s global village level

to ‘a tiny global family’ which is the West’s level of social groupings.

Day (2000, p.42) notes that the convergence of the communication media and

sophisticated technology has revolutionized the world in which we live. Society’s lexicon is

now fraught with such fashionable terms as internet, cyberspace, digitalization, email and

information super highway.

Nwosu (2000, p.2), writing on the four areas of technologies that have revolutionized

the world asserts that, “There have been four major technological changes that impact our

lives on earth today and in the years to come which include energy technology, bio-

technology, materials technology and the information technology.” Nwosu believes that of all

these technologies, information technology has the greatest and most pervasive impact on

human lives.

Hamelink (1995) identifies digitalization as one of the major trends in world

communications interacting and inter locking with consolidation, deregulation and

globalization that facilitates the global trading of services, worldwide financial networks, and

the spreading of high technology research and development across the globe.

Information technologies have increased the intensity of reports from across the globe.

These technologies also tend to reinforce the known biases across the globe about the

quantum and nature of information reported in the media about others. For instance, Kur and

Melladu (2007, p.112) observe that “advances in new mass media technologies now make it

possible for an extensive and intensive coverage of developing countries by the international

media. The new technologies have ambiguous consequences as they portend both danger and

promises as it concerns the developing countries, more danger than good”.

xxix

The perceived negative influences of information technologies on information flow on

a global scale is further heightened by the view of Gilbert et al (1994) cited in Kur and

Melladu (2007, p.112).

The age of information superhighway has made it easy to communicate with different parts of the world, especially the industrialized nations. This increased communication has not reduced the quantity and intensity of negative views on the developing regions, especially Africa. It is not surprising that the age of the information superhighway is also the age of Afro-pessimism, which is the pervasive feeling in same quarters that Africa is doomed:

Global communication has been further helped by satellite communication. The

impact of satellite communication on global events captures the attention of Gross (1995,

p.12) when he states that:

The satellite more than any other single device, has shrunk communication, time and space. Satellite transmit instantaneously around the globe so that the entire world population has the potential to watch an astronaut launching or landing , a coronation, a royal wedding, a papal visit, a war, the Olympics, an Oscar telecast, or any other of a myriad of events.

Nwaffisi (1991, p.87) also reechoes the enormous influence of satellite communication in

information dissemination across the globe when he contends that “with the coming of direct

broadcast satellites, developed nations are going to violate national sovereignty of developing

countries and the latter will have little power to control the air waves”.

Agba (2001, p.39-40) sums up the power of the technology when he states “By using

satellite signals, corporations with branches that spread all over the world can hold meetings

without having to pay costly plane fares, hotel bills. Executives can simply gather where there

is an uplink and downlink and communicate via television screens.

xxx

Outside the satellite, the internet has been renowned to be one of the associated

technologies of globalization. According to CairnCross (2000), the internet has become a

worldwide tool of information dissemination and communication. It has had profound impact

on academic, social and business communication. It has destroyed time, space and geography.

Morris and Ogan (1996, p.42) sum up the global nature of the internet thus:

‘Internet communication take forms, from world wide web pages operated by major news organizations to Usenet groups discussing folk or music to email messages among colleagues and friends…The receivers, or audiences, of these messages can also number from one to potentially millions, and may or may not move fluidly from their role as audience members to producers of messages.’

Oso (2007, p.134) shares this thought when he opines that the internet provides a

unique form for anybody to be both a producer and consumer of information. It allows for the

free flow of information without any form of barrier currently suffered by the old media.

The import of these experts view on ICTs and globalization lie on the fact that

globalization as a concept cannot be talked about worldwide without the enabling

technologies fuelling it. Therefore, globalization is technically speaking, the interplay of

information and communication technologies across the globe.

2.4 Culture: A Conceptual Overview

Every human society has peculiar ways of doing things which make such society

unique. Thus, the daily patterns of communication, values, and material world of such society

have been shaped by its cultural orientation which has been passed from generation to

generation. It is from this perspective that Russell (1961, p.12) contends that “man has merit

additional to those, which have made union the most numerous of large mammals. These

merits, which are distinctively human, may be collectively designated as cultural”. In other

xxxi

words, humans are governed by cultural patterns which guide their day to day activities and

prescribe the roles and minimum standard of behaviour expected of the members of the

society.

Culture, according to Igbafe (1993), is the integrated pattern of human knowledge,

beliefs, customs, taboos, codes, institutions tools, works of art, rituals, ceremonies and other

related components. He notes that the development of culture depends to a large extent on

man’s ability or capacity to learn and to transmit knowledge to succeeding generations. This

definition is in line with Edward Tylor (1891) cited in Bellington (1991, p.2) definition.

According to him, culture is that complex whole which includes knowledge, beliefs, arts,

morals, laws, customs and other capabilities and habits acquired by man as a member of

society. MacBride et al (1980, p.30) conceive culture as all that man has added to nature. In

the view of Geertz cited in Nwodu (2007, p.98), it is a historically transmitted pattern of

meaning embodied in symbolic forms by means of which people communicate, perpetuate

and develop their knowledge about and attitude towards life. Little wonder, Nwodu (2007,

p.99), asserts that a people’s cultural values sum up the totality of the people’s common

customs, ideas, beliefs, images of the world and language. He observes that the culture of a

people has a unique way of fostering unity and communality of interest amongst the people

that share in it.

The important point to note here is that culture is what creates the world view, moral

code of a people and their patterns of doing things that make it different from others. To

Ukala (2002), culture includes, not only what is done and the way of doing it, but also the way

of perceiving, interpreting and understating life and its phenomena. He notes further that there

are ways of establishing the basis of culture: The material and non-material. He explains that

xxxii

the material culture has to do with the manifestation of physical and tactile products of a

people’s manual labour. This he enthroned, involves architectural pieces, tools, fine and

applied arts, crafts, artifacts, household utensils, clothes, costumes, among others. The others,

he notes, manifest in non-tactile products of a people’s ideology, such as greetings, curses,

hospitality, hostility, observances, customs, beliefs, occupations, science and technology;

climatic, domestic elements, virtual and festival performance among others.

Ukala (2002, p.21) also draws a line of distinction between the two. He contends that

the material culture draws on the physical manifestation of a people’s idea whereas non-

material culture manifests in their mental, emotional and spiritual outlook. He concludes by

stating that this helps in shaping and reshaping material things for subsequent development

which could eventually become new elements in our material culture.

One policy paper that encapsulates the concept is Nigeria’s 1988 Cultural Policy. The

paper conceptualizes culture as:

The totality of the way of life evolved by people in their attempt to meet the challenges of living in their social, political, economic, aesthetic and religious norms and modes of organization that distinguishes a people from their neighbours.

This notion finds inference in Onwuejeogwu’s submission that culture is “a geographical area

occupied by people whose culture exhibits a significant degree of dissimilarity with the

culture of others”. That is so say, each geographical area is influenced by a particular culture

which is different to a certain degree from other culture areas. It is these differences that form

the basis for cultural exploitation and appreciation (Onwuejeogwu, 1975, p.98).

Okoye (1977, p.38) reinforces this view when he states that “we may concede that

there is a sense in which we can still speak of distinct African, Asian, European or American

xxxiii

cultures. African culture is positive and humanistic. It is our feeling of brotherhood and

communality, the validity and efficacy of our moral codes and traditional statecraft, our

unstinting hospitality”.

The underlining thought in this submission is that every culture has its own values,

mythology, history and idiosyncrasies that distinguishes it from others. Africans for instance

have distinct cultural values which have endured for generations.

Uchendu (1988, p.20-21) identifies certain basic features of African cultures:

� The ethnolinguistic units, which indicate long residential stability in addition to

habouring large group with heavy rural densities.

� Practice of unilineal system in which descent of name, property and social status may

follow a patrilineal or matrilineal emphasis. Lineal continuity is therefore very

important to every African descent in that to die without somebody to continue a

lineage is considered an irreparable social disaster.

� Social status in traditional African society is measured in terms of “highly developed

prestige and acquisition of culture patterns”. The status and values differentiation and

validation are therefore based on acquisition of wealth which is an aftermath of

decades of trade between agrarian local communities and urban cities.

� Urban and intra-urban communities have a long tradition in West Africa. The

medieval cities of Timbuktu, Gao and Djenna in Western Sudan are well known

religious and educational centres.

� Africans have highly unified and all embracing political institutions prior to the advent

of imperial government of the West.

xxxiv

These features suggested by Uchendu are in line with Mbiti’s (1977, p.44) position of

the features of African cosmology. Mbiti enumerates them as follows:

1. The existence of natural laws, which govern everything as well as giving sense of

certainty, security and predictability to the universe in various details.

2. The existence of moral order among human beings which is instituted by God and

from which various human institutions, customs, laws and regulations as well as

knowledge of what is good and bad spring from.

3. The existence of religious order which maintains that God controls all things either

directly or indirectly through agents like laws of nature, sanctions and institutions of

society.

4. The existence of mystical power that comes from God, which is available in varying

degree to spirits and some individuals.

Onwubiko (1995, p.13-16) sums up the core cultural values of African societies as:

1. Sense of community life 2. sense of good human relations 3. sense of sacredness of life 4. sense of hospitality 5. sense of sacredness of religion 6. sense of time 7. sense of respect to elders ,and 8. sense of language and proverbs as cohesive of the

community based on truth.

The bottom line of these various thoughts on culture lies in the fact that no two

cultures are the same. The preservation and development of culture is key to the development

of the humans who inhabit a particular culture area. However, the advent of information and

communication technologies tends to vitiate the influence of local cultures, thereby bringing

the values of the dominant media culture to play on the people in the local culture area.

xxxv

2.5 Globalization and Media Culture

The massive flow of information and media content has brought about a

corresponding pattern of behaviour and ways of doing things that appear universal in

language, style and form. The new form could be called media culture. It is a product of the

intermixing of cultures occasioned by new media technologies.

As Pillota (1992, p.13) argues, “the delivery of technological implements and

knowledge across cultural boundaries is therefore, an intermixing of cultures. The recipient of

the technological input is also a recipient of foreign cultural values embedded in the

technology itself”.

Onwe (2007, p.151) points out the issue of a global media culture clearly, when he

observes that globalization has made it possible for the media to impact on culture, social

relations and institutions. This has led to the creation of global culture, understanding and

solidarity.

Nwodu (2004, p.72) asserts that rich nations riding on the wheels of the media,

pervade and saturate the world with values that are Western. As he puts it:

The fewer most powerful and wealthy nations of the West who control the production and distribution of these latest communication technologies use these technologies to saturate the world of humans with Western political philosophies, economic ideologies and social-cultural values to the detriment of the numerous and power developing nations.

Smith (1990, p.177) reasons that the idea of a global or media culture cannot be traced to

anytime past but rather a product of global communication system. He notes specifically that

“it is contextless, a true mélange of disparate components drawn from everywhere and

nowhere, borne upon the chariots of the global telecommunications system….There is

xxxvi

something equally timeless about the concept of a global culture widely diffused in space, a

global culture is cut off from any past…it has no history”.

The implication of Smith’s statement suggests that global culture has no moral or

ethical codes that guide it, since it has no root. A proponent of a global culture like Lull

(2000, p.232) argues that, ‘It certainly isn’t very wise or forward thinking to hold unto the

idea that traditional cultures ought to be preserved like tombs in a museum. History shows

that culture, like Multi-national Corporation perhaps also, like biological body and mind as

well must also grow or die.

In other words, it is right to let go of the traditional culture to embrace the modern

culture with its vagaries of disvalues to national cultures particularly in Africa. McQuail

(2005, p.278) reasons in this light when he opines that a global media culture may appear

value-free, in fact it embodies a good many of the values of Western capitalism, including

individualism and consumerism, hedonism and commercialism. It may add to the cultural

options and open horizons for some, but it may also challenge and invade the cultural space of

pre-existing local, indigenous, traditional and minority cultures.

There are evidences to suggest the presence of a global media culture. According to

Levith (1983, p.92-102), the success of McDonald’s from the Champs Elysees to the Ginza,

of Coca-Cola in Bahrain and Pepsi-Cola in Muscuro, and of rock music, Greek salad,

Hollywood movies, Revlon cosmetics, Sony televisions, and Levi jeans everywhere reaffirms

this view. Nothing reinforces this global culture further than the massive invasion of

American pop music into different parts of the world.

There is an increasing tendency among young people to sag their trousers, since this is

one of the distinctive features of most American rappers, from where the global culture has its

xxxvii

root. There is a gradual shift from traditional staple food to Western canned foods since a

range of food products and drinks frequently dominate the airwaves. Although this

observation is common among young urban dwellers, the gradual localization of Direct

Broadcast Satellite system into local communities is beginning to create the level of

awareness peculiar to urban centres.

The influx of the global culture has led to tension between the national culture and the

global culture. McQuail (2005, p.247) asserts that there has always been a real or potential

tension between the desire to maintain a national cultural and political hegemony and the wish

to share in cultural and technological innovations from elsewhere.

Although global culture has not submerged traditional cultures, the changing turns in

values reinforces the presence of a global culture. Since no two cultures are the same, the

imbibing of the values of the foreign culture in the local territory tends to create social

problems. The gradual fading of traditional languages and the acceptance of English and

American languages is becoming a reality, particularly in Nigeria.

Media culture thrives on media logic. Altheide and Snow (1991, p.10) describe media

logic as a way of seeing and interpreting social affairs. They note that the elements of this

form of (communication) include the various media and the formats used by these media.

Format consists, in part, on how material is organized, the style in which it is presented, the

focus or emphasis and the grammar of media communication. This is why; individual

contents are based on the presentation style without taking proper look at the elements and

format.

McQuail (2005, p.332) highlights the underlining principles of media logic as:

novelty, immediacy, high tempo, personalization, brevity, conflict dramatization and celebrity

xxxviii

orientation. These principles help in marketing global media culture. Thus, what is marketed

as a global culture is often a mixture of the absurd. Jamieson (1999, p.54-77) asserts that

globalization is a communication concept that alternately masks and transmits cultural or

economic meanings.

Mboho and Idiong (2007, p.747) sum up the notion of media culture in a globalized

world thus:

The global flaw of images is still very uneven and markedly one-sided in their power to capture world markets. To a very large extent, then, global mass culture is finally entrenched in the West. Western culture tends to shrug off trends from elsewhere and at best accommodates them within the large overreaching framework of what is essentially an American conception of the world.

Media culture therefore is a Western concept of a hybridized national cultures produced with

entertainment mode and formats appealing to the senses which may be lacking in values. Thus

cultural products lacking in Western or Hollywood mode, cannot penetrate key media

institutions of the West for a global reach and penetration

2.6 The Influence of Media Globalization on National Cultures

There is no gainsaying that the world has become media globalized. The obvious

manifestations of globalization are apparent in many areas of our national life. The recent

crisis in the Nigerian stock exchange and the banking industry emanated from the global

economic recession which started in the United States of America but has spread to different

parts of the world. National cultures are not the least affected or influenced by media

globalization. However, its manifestation in national culture has been a subject of discourse

between academics and cultural anthropologist. Okunna (1999, p.145) provides insights into

this influence when she states that:

xxxix

Whether through their importation of Western culture or through Direct Broadcast Satellites (DBS) over which they have no control, developing countries are at the receiving end of alien cultures which are alienating their people from their own cultures.

Izuogu (2007, p.59) observes that media globalization promotes such abhorable values as

gangsterism, pornography, drug addiction, rape, semi-nudity. He further notes that these vices

have very dangerous effects on developing youths who ignorantly mimic them as a way of

life. Day (2000, p.304), on the other hand asserts that findings from a study in the United

States of America show that there had been an increase in the depiction of sexual behaviour

on television, but little portrayal of the possible consequences, such as pregnancy and

venereal diseases.

In a rather damning and sincere tune, Awake of May 22, 2002 reports that:

The internet too has to be an ideal tool for dishonest computer specialists. In 1995, one hacker stole information said to worth $1 million as well as 20,000 private credit card numbers. Stealing through the use of new technologies is less risky and more profitable. The globalization of diseases, prostitution, terrorism etc has been facilitated by the same tools of globalization.

Since culture involves the economic and material life of a people, Soola (2003, p.18) opines

that globalization is the unequal yoking of the powerful and mighty North on the one hand,

and the economically and technologically disadvantaged South on the other. It serves to

further accentuate the socio-economic and technological divide between these bipolar regions

of the world, the South being the worse off. The implication of this view is that globalization

tends to perpetuate the inequalities of the world, thereby leaving the weaker group to continue

to serve as an appendage of the powerful. Webster (1995, p.125) also hypes on the negative

influence of globalization when he notes that, all told, the thesis is that enormous amounts of

xl

greatly increased information in the modern age are of dubious value. There is undoubtedly

more information, but its information quality is suspect in the extreme.

Reasoning in the same vein, Uche (1996, p.51) contends that the notion of cultural

synchronization occasioned by media globalization implies that:

A particular type of cultural development in the metropolitan country is persuasively communicated to the receiving countries. Cultural synchronization implies that the traffic of cultural products go massively in one direction and has basically a synchronic mode. The metropolis offers the model with which the receiving parties synchronize. The whole process of local inventiveness and cultural creativity is thrown into confusion or is definitely destroyed.

McPhail, in Ugoude (2007, p.251) follows in this reasoning when he states that the

dependency relationship established by the importation of communication hardware, foreign-

products, software, along with engineers, technicians, and related information protocols, that

vicariously establish a set of foreign norms, values and expectations which, in varying

degrees, may alter the domestic cultures and socialization processes. This view manifests in

the changing pattern in dressing, communal life, menu, social functions, and habits that were

peculiar to Africans but now in favour of the Western models. Traditional cultures that lack

the wherewithal to compete in the global arena now suffer the domineering influence of the

global culture.

Agber (1994, p.24) criticizes the imperialist nature of globalization. According to him,

transculturation is promoted by the uncontrolled flow of information across national boundaries. This flow has increased tremendously with the advent of satellite broadcasting and this is posing a threat to the national cultures of African. The constant exposure of African peoples to cultural materials from other nations is making them acquire or imbibe tastes and values that are alien. These values, expressed through media portrayal of violence, sex, horror and many others which cannot

xli

be very easily identified are gradually changing African political, economic, social and cultural system.

Awake magazine, of April 8, 2005 raises critical issues on the negative influence of music

videos, one of the agents of globalization, on children. It states that; “consider, for example,

music videos, parents are often shocked at just how graphic and sexually explicit, some of

these videos are”. Orhewere (2007, p.294) adds that the upsurge of secret cultism, street

fighting, armed robbery, ethnic/religious and sectional violent crises and other forms of

violence in many African societies are as a result of exposure to violent acts through the

various channels of information and communication technologies.

Although, these various scholars have reasoned on the influence of media

globalization from only the negative angles. Media globalization has also helped to project the

Africa cultural heritage. Goge Africa, a programme dedicated to the promotion of African

values and rich cultural heritage is shown on major international channels. Although the

measure of influence of this programme cannot be ascertained, it is however, a step at

projecting African culture on a global scale. The recently launched ARISE magazine from the

stable of THISDAY group is also an attempt at promoting African values on a global scale.

Emenari (2004) cited in Orhewere (2007, p.258) writing on the benefits of new media

technologies, the driving force of globalization to mankind states “through them, man’s

sophisticated level of entertainment, transnational commerce, monitoring of weather,

resolution of social conflicts, maintenance of state security and maintenance of world security

are achieved. Agba (2001) goes further to say that they have expanded the horizon of

communication, and impact positively on the social, cultural political and economic fortunes

of many nations.

xlii

Since, sense of brotherhood and neighbourliness is part of the values of African

traditional societies, globalization serves to perpetuate these values more as it is sometimes

misrepresented for instance, and the issue of global solidarity has become more placed unlike

before. The December 2004 tsunami raised the humanness in the people of the world.

Religious organizations besmirched the affiliations of the citizens of the affected countries by

providing food and shelter to survivors. It must be stated that the gory state of affairs in the

affected areas and the ease with which people responded was to a large extent dependent on

the global news funnels and associated media technologies that made the reportage of the

issue that of a global concern.

Featherstone (1996) also disagreed with the notion of the negative influence of media

globalization. He argues that global resources are often indigenized to produce innovative

patterns of identification, which sustain a sense of the local. Kraid (1999) on his part believes

that audiences have ways of dealing with culturally disparate world news and the linkage

between them.

In short, the notion of globalization influence is two sided. To dispense its positive or

negative penetration is to be shallow minded or at best biased. The important point here is that

globalization is a reality with its phenomenal influence whether negative or positive.

2.7 Balancing the Influence of Media Globalization on National Culture

The value of culture to any society cannot be over emphasized. That is why, a decline

on the cultural values of a particular society tend to create problems that often agitate the

minds of concerned citizens. Despite this all –important value of culture to a people, the era of

globalization is fast eroding the key values of the traditional society. To stay on the defence is

to appear confrontational, to be on the offensive is to begin an endless war. Curtailing the

xliii

effects requires a pragmatic approach that will not throw away the good sides of globalization

but ensures that local cultures benefit.

All over the world, efforts are being made by national authorities to safeguard

cultures. Okunna (1999) cited in Nwodu (2007, p.102) reasons in this light when she states

that:

When the threat of cultural synchronization due to American domination in the production and export of media cultures became alarming in 1970’s, even developed capitalist countries like Canada resorted to protectionism to safeguard their national cultures.

The question is why do countries strive to protect their national cultures? Nwodu (2007,

pp.103 – 104) provides the answers particularly for Africans. According to him,

� Every culture has a unique way of integrating those who share in it. As such, only

African cultures rather than alien cultures can foster unity among Africans. Too much

war on African soil in recent times therefore, may not be divorced from the lost

culture of peace in the continent.

� ‘Every culture has a unique way of shaping peoples idea of the vast world. In other

words, every culture influences the way those who share in it perceive and construct

reality of the world. As such Africa and Africans will continue to grope in the dark if

they continue to perceive and construct reality of the world from alien perspective,

only African worldview nurtured by African values can help in this regard.

� Culture gives meaning to human life given that what people do, how they live and

communicate are both responses to and functions of their cultures. Thus, only African

cultures can give meaning to life of Africans much more than any other culture.

xliv

� African cultures carry with them methods of social control. And historical evidence

show that these methods of social control law is a unique way of instilling sanity and

moral decorum in traditional African societies than what obtains in modern African

states.

� Cultural products serve as unique symbols of identity. The contemporary global geo-

political, socio-cultural and economic equations cannot be complete without Africa.

And if Africa matters that much in global socio-cultural, economic and political

equations, then African cultural identity must not be allowed to go down the drain.

This need to protect the cultural life of her people influenced the French authority’s

Cultural Commission on Technology to ban her nationals from the use of the term ‘email’, in

its place, ‘Courial Electronique’. The report published in The Guardian, Saturday, July 19,

2003, also notes that the Commission took the decision because when “Courial Electronique”

with evocative French sound is extensively used in the press, it would compete favourably

with the borrowed English word ‘email”, which had sunk deeply into the language and

values of French nationals. The commission also notes that her action would protect French

language from undue domination by English language.

The reviewed National Mass Communication Policy of October, 2004 states in item iv

of its objectives that the policy shall seek to promote “cultural identity and natural patrimony

and enhance the development of cultural and artistic capabilities and instructions for public

communication”.

The provision of the National Broadcasting Commission (NBC) as it regards direct

foreign transmission is a step at balancing the effect of media globalized culture on national

cultures. For instance, section 2 of the Nigeria Broadcasting Code states that “Pursuant to

xlv

section 2(1) (k) of Act 38, where the signals of a foreign station are received and transmitted

by stations operating in Nigeria, such foreign stations shall be licensed in accordance with

section 2 (1) (b) and (c).”

The Commission’s code also provides that “stations must have a local programme

content which shall not be less than 60% local and not more than 40% foreign for radio and

television. This localization of broadcast content finds substance in the view of Yisa (2005,

p.57). According to him local content refers to the essential composition of

programmes/articles in the media that are generated indigenously, or produced locally for the

purpose of dissemination by the media (print and broadcast) in a given community.

Boafo (2006, p.10) suggests that,

in the middle of the globalization of communication and information super highways, we need to constantly remind ourselves that the access to super highways is by small roads and paths leading from homes, localities and communities. African counties need to build these small roads and paths to ensure that local communities are not completely left out of the national communication and information good.

This insightful thought suggests that neglecting the local in endless pursuit of the

global means a neglect of the root that provides the access to the global. What is needed is

maintaining the lots of the local to make them relevant on the global arena. Realizing this

requires a serious enforcement of the NBC code, modeling examples of countries that have

successfully curtailed the effect from the media end.

Odunlami (2007, p.202) notes that the Indian government made specific regulations to

check any trans-border communication through restrictions placed on the acquisition of

satellite and the prohibition of direct broadcast transmission on its spectrum.

xlvi

Cohen (1993) cited in Odunlami (2007,p.207), for instance, also observes that the

Indonesian government aided the establishment of four private channels in which foreign

equity participation was disallowed and are expected to broadcast at least 70 percent local

programmes.

There is also the need to encourage home movie producers to imbibe the culture of

featuring contents that promote the key African values. In this way, the thought of

Odukomaiya (2001) and Alawode (2003) would become more relevant. The duo observe that

the emergence and growth of a local video film industry (Nollywood) and the penetration of

video players into homes seem to have put an end to cultural imperialism existing in the

country up to the early 1980s.

Media globalization is an intricate part of the modern world, its influence must not be

allowed to dwarf traditional cultures, doing this requires concerted efforts from regulators and

media operators aimed at promoting the traditional or national cultures.

2.8 Theoretical Framework

Theories have been acknowledged by academics as germane to any meaningful

research. This is because theories provide the basis for analyses and hypothesis testing, which

are aimed at predicting the problems relevant to the research work. Thinking in this light

Severin and Tankard (1982) cited by Tejumaiye (2005, p.21) observe that “every scientist

assumes an approach to a particular orientation when dealing with a subject or issue. This

approach determines the concepts, questions, perspectives and procedures the scientist

applies. This approach also shapes the hypotheses which are tested and eventually the theory,

which is generated”.

xlvii

Folarin (2005, p.45) asserts that every theory must meet some criteria such as

explanatory power, predictive power, parsimony testability, internal consistency, heuristic

potential, new understanding, societal values, aesthetic appeal and community agreement.

In his analysis of what constitutes a good theory, Halloran (2000, p.213) notes that a

good theory is the most practical and useful tool at the disposal of the researcher. He observes

that a good theory provides the researcher with guidelines and suggests what directions the

research should take and what questions are to be asked. He further asserts that a good theory

provides continuity and cohesion, and makes possible the accumulation of a corpus of

knowledge, which is the hall mark of any scientific endeavours.

Based on the above understanding of what a good theory is, the study will be anchored

on the commodification of culture theory.

• Commodification of Culture Theory

The theory is concerned with what happens when a foreign culture is mass produced

and distributed in direct competition with locally based or community-based culture. Baran

and Davis (2003, p.331) observe that the mass media have become industries specializing in

the production and distribution of cultural commodities. By reason of their greater economic

power, they are able to displace the local producers of cultural fare, to the detriment of the

people’s everyday lives. Folarin (2005) asserts that elite entrepreneurs engage ill-paid skilled

workers who weave together bits and pieces of folk culture which they then market for profit

and as a substitute for the authentic folk culture. Thus, the people are made to subsidize

subversion of their own everyday culture. For example, film producers have consciously

played on some cultures in Nigeria for economic reasons. Emphasizing the obvious and

downplaying the critical. Critical and cultural theorists have examined the implications of

xlviii

taking a part of a people’s culture without proper exigencies into the issues involved and then

package same for marketing in another cultural context. Baran and Davis (2003, p.232),

Jamieson (1997) in their studies bring the following consequences to bear:

1. For the understanding and structuring of experience of segments of the communities

whose cultures are purportedly being represented.

2. Over dramatization of the selected aspects of culture, so as to make them attractive

to the audience. This can give a wrong picture of the pertinent cultures to foreigners

and to the youthful members of the audience. For instance, the continuous showing

of foreign soap operas by television stations in the area without a commensurate

transmission of the local programmes of the people to the other areas only put them

at the receiving end.

3. Employment of (sometimes unethical) marketing devices which show little concern

for the ways the products are used, or for the mental health of the audience,

particularly its young members. Take a look at cigarette advertisement before they

were banned from the broadcasting stations. They portrayed a luxurious lifestyle

which is supposed to be associated with smokers. Some young people may accept

this without understanding the dangers in the cigarette.

4. The entrepreneurs who operate the cultural industries are generally ignorant of the

consequences of their bastardization of culture because of their social and

psychological distance from their consumers. Most foreign programmes placed on

Nigerian television stations are done for commercial reasons without considering

their effect on the consumers.

5. Where the entrepreneurs are aware of unwholesome effects, they resort to what

Baran and Davis call “strategic avoidance or denial of evidence” about these effects.

They either feign ignorance of them or strive to distort the evidence or even claim

they are giving the audience what they want.

6. Intrusion and disruption or corruption of indigenous cultures. Many people

(especially the young ones) now copy cultures transmitted on television without a

consideration of their own culture. They now see their culture as alien. Some even

do not know their culture because they live in a mass mediated world.

xlix

7. Advertising is especially implicated in the commodification of culture syndrome

through its encouragement of people to consume products whose values are suspect,

to engage in spurious fun or to seek fake identity.

The implications of this theory to the study lie in the following assumptions.

• The importation of cultural entertainments into the country through films, soap operas

etc. which encourage homogenization of culture is fuelled by media globalization.

• Media globalization has its root in Nigerians, particularly the tendency of young

people to dress and speak like the white man.

• Media globalization has brought about a shift from traditional foods to canned and fast

foods and drinks.

The major thrust of this theory is that foreign mass produced cultures distributed through the

media in the name of globalization are threatening the existing cultures of Warri. The cultures

of the people have been weakened so much that a lot of people now depend on the contents of

the media (foreign) for direction, identity and daily living. Many no doubt now see their

cultures as fetish, uncivilized and outdated while others simply want to adopt foreign

lifestyles even when they have not left the shores of Nigeria.

l

CHAPTER THREE

METHODOLOGY

3.1 Research Design

The researcher adopted the survey method of research to carry out this study. Survey

is an investigation of the behaviour, opinion or other manifestation of a group of people by

questioning them. Therefore, the survey method allowed for the collection of a large amount

of data from a sizeable population of the area under study in a highly economical way.

Again, the survey method proved to be the most convenient and cost effective to

evaluate changes in peoples’ perception and their opinion especially as the task is to explore

how globalization has affected their culture while taking into cognizance their characteristics

in order to predict future happenings and to have a general feeling of a general situation. The

adoption of survey was to generate quantitative data that will help the researcher to make

informed opinion regarding the study and to provide answers to the following research

questions.

1. What are the channels media channels of globalization that Warri residents are

exposed to?

2. To what extent do these channels influence the culture of Warri?

3. To what extent can such influences be harnessed to the benefit of Warri?

4. To what extent has media globalization been able to promote the cultures of Warri?

3.2 Study Population

The population of the study covered all mass media consumers in Warri metropolis in

Delta State, which cut across all income earners, students, pensioners and the unemployed

adults regardless of religion, social status and tribe.

li

Warri in Delta state was chosen because the researcher is very conversant with its

environment. In addition, the situation of the city which is a multicultural one makes it

interesting to study as many cultural institutions existing in the urban areas have gone into

oblivion and it is no news that Nigeria’s main economic livelihood comes from oil, which is

produced in the Niger- Delta States, Delta State inclusive. The blooming influence of Warri

metropolis makes Delta State one of the biggest commercial centres in the country.

3.3 Sample Size

From the various categories of media consumers earlier stated, the researcher

basically used the income earners and students within the age bracket of 20 years and above

from both sexes (bivariate), who reside in Warri metropolis, the commercial nerve centre of

Delta State.

The researcher used the age bracket of 20 years and above because they make up the

active population of every society, thus, would experience much effect of media globalization.

Based on the 2006 population census, the population of Warri is 1.2 million people.

Since the focus of this study is those from age 20 and above, a 10 percent sample of the

population was used. This is supported by Nwanna (1981) cited in Okoro (2001, p.64) stating

that if the population is a few hundreds, a 40% or more sample will do, if many hundreds, a

20% sample will do, if a few thousands, a 10% sample will do and if several thousands, a 5%

or less sample will do.

Based on Nwana’s suggestion, three hundred respondents were used to obtain a broad

response from the categories of residents selected for the analysis of this research. The three

hundred respondents were chosen because it enabled the researcher to carry out an effective

research working with a manageable sample.

lii

3.4 Sampling Techniques

The purposive sampling technique was used to obtain a representative sample for this

study. The researcher purposively chose the respondents from the different communities

making up the Warri metropolis. In making the choice, the researcher enquired whether they

have access to any medium of globalization. The selected respondents include residents from

the following areas; Effurun, Aladja, Udu, Enerhen, Ekurede-Itsekiri, Ogunu, Edjeba and

Ogbe-Ijoh. Respondents were selected randomly from the areas. Below is a tabular

representation of the distribution of respondents from each selected sample area.

Sample Area No. of Respondents Aladja 40 Edjeba 40 Effurun 40 Ekurede-Itsekiri 35 Enerhen 40 Ogbe-Ijoh 35 Ogunu 35 Udu 35 Total 300

3.5 Research Instrument

The research instrument employed by the researcher in this study was the

questionnaire, which was administered to the respondents in Warri metropolis in Delta State.

The questionnaire comprised thirty-five (35) questions, which was presented to the

respondents in two sections – Sections A and B. In section A, six questions were on the

respondent’s bio-data; while section B had twenty-one close-ended questions and eight open-

ended questions. Twenty-nine questions with relevance to the framework of this study were

asked.

liii

The open-ended questions gave the respondents the freedom to say their opinion freely

on how media globalization has affected their culture, while the close ended questions

allowed the respondents to express their feelings in a scaled form.

3.6 Validity of the Instrument

The research instrument was validated by the research supervisor who also vetted the

items in the instrument critically.

In addition, the items contained in the instrument were made coherent, sequential, and

comprehensive, in other to be capable of testing what the study is set out to test.

Similarly, the instrument used was valid because the data contained items which did

not only come from one category of respondents but from different categories spread across

different strata of life in the metropolis.

Moreover, the instrument was also not streamlined to only one variable but took into

consideration, other variables such as sex, age, status, etc.

3.7 Reliability of the Instrument

The research instrument used in this study was made reliable because of a pilot test

which was conducted at the Ajamimogha area of Warri. Findings from the main research

work yielded the same result with the pilot test. In the same vein, the secondary data for this

research were considered reliable because they were got from authoritative sources such as

McQuail (2005), Baran (2009), Wimmer and Dominick (2005), Folarin (2005), and many

other renowned scholars.

3.8 Data Collection Procedure

Apart from the review of related literatures, the researcher administered the

questionnaire to the respondents who are residents in the Warri metropolis in Delta State.

liv

The researcher also administered the questionnaire on a person-to-person basis. The

completed copies of the questionnaire were collected on the spot after administration. This

was to ensure that the total number of questionnaire administered is the same or nearly the

same with the number retrieved. In addition to this, the researcher was present to answer

possible oral questions from the respondents and to give guidance on how the questionnaire

should be filled.

3.9 Statistical / Data Analysis Techniques

In this study, data collected were analyzed using the simple percentage analysis and

presented with the help of tables. The simple percentage analysis was used as it enabled the

researcher to fully explore and explain the data collected and collated from the questionnaire.

The formula for the simple percentage is shown below:

Percentage = 1

100 x

size sample Totalresponse Actual

Where actual response = number of respondents.

Total sample size = total number of respondents.

The data was measured in terms of the frequency and percentage distribution of the

different categories of variables that are displayed in tables in chapter four.

lv

CHAPTER FOUR

DATA PRESENTATION AND ANALYSIS

4.1 Preamble

The purpose of this chapter is to analyze and interpret the data collected and collated.

The analysis and interpretation are based on the questionnaire used for this study.

It is important to note that tables are used to present, analyze and interpret the data

collected. The questionnaire used for this study is enclosed in the appendix.

4.2. Research Question 2: Do Warri have access to global media channels or agents?

The above question was concerned mainly with finding out if Warri have access to the

channels of media globalization. This became necessary because if we want to establish the

effect of media globalization on the people, the source(s) of influence have to be known, and

the exposure of the people to the channels established as well.

To provide answer to the above research question, items number 15 and 22 in the

questionnaire will be analyzed.

Table 1: What are the channels through which media globalization influence is exerted on the cultures of your area?

Options Frequency Percentage

Broadcast Media 56 22

Print Media 31 12

Advertising Messages 15 6

Films/Cinema 51 20

Music 47 19

Educational Materials 11 4

ICTs 43 17

Total 254 100

lvi

Source: Field survey 2010 Data from table 12 above, which answers item 15 in the questionnaire, indicates that

the influence of media globalization is exerted on the peoples’ culture mostly from the

broadcast media. Fifty-six (56) or 22% of the total sampled respondents attested to this fact.

Films and cinemas are other media through which the influence is exerted as 51 respondents

representing 20% of the entire sampled respondents noted this as an option. This was closely

followed by 47 respondents or 19% who identified music as a source through which media

globalization is exerted on cultures. The print media is another source through which

globalization influence is exerted on the peoples’ culture as attested to by 31 or 12% of the

sampled respondents. Other options are ICTs with 17%, advertising messages 6% and

educational materials 4%.

Table 2: How often do you come in contact with media globalization sources in your area?

Responses Frequency Percentage

Very often 300 100

Not Often - 0

No access at all

Total 300 100 Source: Field survey 2010

Contact with all the sources of media globalization existing in the area of study is very

often. This fact was attested to by all the sampled respondents as shown by the table above,

which answers item 22 in the questionnaire. This points to the fact that the majority of the

people in the study area are media consumers.

4.3 Research Question 3: Do these channels have any influence on the culture of Warri?

lvii

The above research question was aimed at ascertaining if the channels of media

globalization have any influence on the culture of Warri. The respondents were asked to put

“negative” or “positive” to their most preferred option. The tables below show their responses

and percentages on items from the questionnaire that discusses the above research question.

To provide answer to research question 3, items number 18, 26, 27, 30 and 32 in the

questionnaire will be analyzed.

Table 3: Do the media programmes in your area have relevant bearings on your

cultures?

Responses Frequency Percentage

Yes - 0

No 300 100

Can’t say - 0

Total 300 100 Source: Field survey 2010

The relevance of foreign media programmes on the culture of Warri is another major

issue in this study. As indicated on the table above, which answers item 18 in the

questionnaire, all the sampled respondents are of the opinion that the foreign programmes

being circulated in their area actually does not have any relevant bearing on their cultures.

Table 4: Do the materials in the media have any direct influence on your culture?

Responses Frequency Percentage

Yes 177 59

No 87 29

Can’t say 36 12

Total 300 100 Source: Field survey 2010

lviii

The above table borders on whether the materials transmitted through the globalized

media are having any effect or influence on the respondents’ cultures. Figures from the table

above which answers item number 26 in the questionnaire, indicates that the majority of the

sampled respondents (177 or 59%) indicated ‘Yes’. This means that the materials do have

great effect on the cultures of the people and this might be negative or positive. On the

contrary, 87 respondents, representing 29% of the entire sampled respondents noted that the

contents distributed through the agents of media globalization in their area have no relevance

on their cultures. The remaining 36 respondents or 12% however were indifferent.

Table 5: Would you attribute the decay in morals in your area to adverse effects of media globalization?

Responses Frequency Percentage

Yes 109 36

No 105 35

Can’t say 86 29

Total 300 100

Source: Field survey 2010

The question presented and analyzed on table 14 above, which answers item number

27 in the questionnaire, centres on finding out from the respondents if the decay in morals in

their area is as a result of the adverse effects of media globalization on them. Figures from the

table above indicate that the majority of the sampled respondents (109 or 36%) attributed the

decay in morals in their area to the adverse effects of media globalization. On the contrary,

105 respondents or 35% indicated that the decay in morals in their area cannot be attributed to

the adverse effects of media globalization. The remaining 86 respondents representing 29% of

the sampled respondents were indifferent.

Table 6: Would you say that media globalization erodes the African culture?

lix

Responses Frequency Percentage

Yes 287 96

No 0 0

Can’t say 13 4

Total 300 100

Source: Field survey 2010 Table 17 borders on whether media globalization erodes the African culture. Data

from the table above which answers item number 30 in the questionnaire, indicates that the

majority of the sampled respondents (287 or 96%) attested to this. This again points to the fact

that media globalization has a strong adverse effect on the African culture. On the contrary,

13 respondents or 4% of the sampled respondents were indifferent.

In a follow up question (item number 31 in the questionnaire) which bothers on their

reason(s) for their choice(s) on the issue above, some of the reason(s) adduced for their choice

include:

1. the lack of respect for the African culture by Africans

2. the complete dependence on foreign contents by Africans

3. the perception that African cultures are barbaric

4. the adverse effects on the African family system

5. the rate of crime existing among us

6. the level of promiscuity existing among our youths.

Table 7: Are foreign cultures dominating your local culture as a result of media globalization?

Responses Frequency Percentage

Yes 287 96

No 0 0

Can’t say 13 4

lx

Total 300 100

Source: Field survey 2010

Table 13 borders on whether foreign cultures are dominating local cultures as a result

of media globalization. Figures from table 18 above which answers item 32 in the

questionnaire, indicate that the majority of the sampled respondents (287 or 96%) agreed that

foreign cultures are dominating their local cultures as a result of media globalization effects.

This again points to the fact that media globalization has a strong adverse effect on the

African culture. On the contrary, 13 respondents or 4% of the sampled respondents were

indifferent on the issue.

4.4 Research Question 4: Has media globalization been able to promote the cultures of

Warri? This research question was aimed at ascertaining the relevance of the foreign

programmes aired by the media to Warri with a view to finding out their relevance in the

promotion of the culture of the people to the outside world. The tables below present a clear

opinion of the sampled respondents on the subject matter.

To provide answer to the above research question, items number 17 and 37 in the

questionnaire will be analyzed.

Table 8: Do the media organizations in your area integrate your cultures in their operations?

Responses Frequency Percentage

Yes 79 31

No 132 52

Can’t say 43 17

Total 300 100

Source: Field survey 2010

lxi

The integration of the culture of Warri into media contents distributed is a major focus

of this study. The table above therefore sought to know from the respondents, the prominence

given to their culture by the media through the foreign contents distributed. The majority of

the respondents (132 or 52%) as shown on the table above which answers item 17 in the

questionnaire, indicate that their cultures are not being integrated into these foreign contents.

Seventy-nine respondents or 31% indicated that the media organizations integrate their

cultures. However, forty-three respondents or 17% abstained.

Table 9: Has media globalization been able to project your cultures to the outside world

in terms of making your culture a popular one?

Responses Frequency Percentage

Yes 47 16

No 203 67

Can’t say 50 17

Total 300 100

Source: Field survey 2010

The table above, which answers item number 37 in the questionnaire, reveals that the

majority of the respondents sampled disagree that globalization has not been able to champion

the cause of the people in terms of making their culture a popular culture like the ones being

distributed to them. This view was shared by 203 respondents representing 67% of the

sampled respondents. Forty-seven respondents are of the opinion that globalization been able

to champion the cause of your people in terms of making your culture a popular one while the

remaining 50 respondents or 17% were indifferent.

4.5 Research Question 5: How can such influences be harnessed to the benefit of Warri?

lxii

The research question above centers on finding ways through which media

globalization can be used in the distribution of the culture of Warri to the outside world. This

is with a view to countering the overbearing effects of foreign media contents on the culture

of the people.

To provide answer to the above research question item number 40 in the questionnaire

will be analyzed.

Table 10: How efficient are the agents of media globalization distribution in your area in

terms of packaging and distributing your culture to the outside world? Responses Frequency Percentage

Efficient 40 13

Inefficient 172 57 Can’t say 88 29

Total 300 100 Source: Field survey 2010

The agents of media globalization in the area of study may need to brace up to the

challenges in the environment as the majority of the sampled respondents (172 or 57%) noted

that they are not efficient in terms of packaging and distributing the culture of the people to

the outside world. Only 40 respondents or 13% agreed that they are efficient in terms of

packaging and distributing the culture of the people to the outside world. The remaining 88 or

29% were indifferent.

4.6 Discussion and Interpretation of Findings

The research findings show that all the respondents affirmed that they understood

what the term media globalization means. The majority of them disagreed that the evolution

lxiii

of culture has any relationship with media globalization, as data indicates that 177 of the

sampled respondents, representing 59% rejected the notion that the evolution of culture has

any relationship with media globalization. However, 123 respondents, representing 41%

affirmed that there is a relationship between the evolution of culture and media globalization.

The implication of the above data to the study lies in the fact that the majority do not see

culture as evolving from media globalization.

Other issues were in the area of finding out if they have heard of the term

globalization, where out of the 300 sampled respondents, 254 of them, representing 85%

affirmed that they have heard of the term ‘globalization’. On a neutral note, 46 of the sampled

respondents, representing 15% can’t say whether they have heard of the term. This however

means that the term is not new to the majority of the sampled respondents.

On their perception of globalization, data collated indicate that the majority of the

sampled respondents (58) representing 23% perceive the concept of globalization as an

economic concept. This is closely followed by 53 respondents representing 21% who see it as

a political concept. However, 51 of the respondents, representing 20% opined that it is a

media concept. This is followed by 39 respondents, 35 respondents and 18 respondents who

all assert that the concept is a cultural, social and academic concept respectively. The

implication of these views, suggests that the effects of media globalization on the culture of

the people could be analysed by taking a look at these various aspects of the social life of the

society.

The manifestation of media globalization is in different facets and this is the basis of

another question in which the majority of the sampled respondents i.e., 132 representing 52%

of the entire sampled respondents indicated that the nature of media globalization influence on

lxiv

their cultures is negative. Seventy-nine (79) respondents indicated that media globalization

has a positive influence on their cultures while the remaining 43 respondents or 17% were

indifferent.

Lastly on the question concerning how media globalization manifests on the culture of

the people, the majority of the sampled respondents (82 or 32%) attested that it manifests

most in the area of dressing. This is obvious from the way in which most of our youths dress

and take their fashion orientation. Worship is another area in which the influence of media

globalization manifests greatly on the respondents as 76 or 30% of the respondents attested to

this. The influence of media globalization on the value system of the people is another choice

indicated by 60 respondents or 24%. Language and mode of eating were chosen by 21

respondents or 8% and 15 respondents or 6% in that order.

The influence of media globalization is exerted on the peoples’ culture mostly from

the broadcast media. Fifty-six (56) or 22% of the total sampled respondents attested to this

fact. Films and cinemas are other media through which the influence is exerted as 51

respondents representing 20% of the entire sampled respondents noted this as an option. This

was closely followed by 47 respondents or 19% who identified music as a source through

which media globalization is exerted on cultures. The print media is another source through

which globalization influence is exerted on the peoples’ culture as attested to by 31 or 12% of

the sampled respondents. Other options are ICTs with 17%, advertising messages 6% and

educational materials 4%.

Contact with all the sources of media globalization existing in the area of study is very

often. This fact was attested to by all the sampled respondents as shown on table 11 above.

This point to the fact that the majority of the people in the study area are media consumers.

lxv

Another finding of the study indicates that the majority of the sampled respondents

(287 or 96%) agreed that foreign cultures are dominating their local cultures as a result of

media globalization effects. This again points to the fact that media globalization has a strong

adverse effect on the African culture. On the contrary, 13 respondents or 4% of the sampled

respondents were indifferent on the issue. Data from the study indicate that the majority of the

sampled respondents (109 or 36%) attributed the decay in morals in their area to the adverse

effects of media globalization. On the contrary, 105 respondents or 35% indicated that the

decay in morals in their area cannot be attributed to the adverse effects of media globalization.

The remaining 86 respondents representing 29% of the sampled respondents were indifferent.

The prominence given to their culture by the media through the foreign contents

distributed is another important finding of this study. From the study, the majority of the

respondents (132 or 52%) indicated that their cultures are not being integrated into these

foreign contents. Seventy-nine respondents (79) or 31% indicated that the media

organizations integrate their cultures. However, forty-three respondents or 17% abstained.

Also, revealed in the study is the fact that majority of the sampled respondents indicated that

the foreign media programmes shown in their area do not have any relevance to their cultures.

This is followed by 101 respondents who agreed that they have relevance while the remaining

30 respondents abstained.

The prominence given to the cultural activities of Warri was a major focus of this

study. Findings reveal that the majority of the sampled respondents (167 or 56%) are of the

opinion that foreign programmes scarcely reflect on their culture. Seventy-eight (78)

respondents or 26% say their culture is reflected often while the remaining 55 respondents or

18% said never.��

lxvi

Lastly, the need for the usage of the existing channels of media globalization among

Warri in the promotion of their cultures was on focus. This was done by ascertaining the

efficiency of the channels of media globalization in their area in terms of packaging and

distribution of the culture of the people to the outside world. Findings reveal that the majority

of the respondents (172 or 57%) noted that this can be done by reducing the foreign contents

distributed to the people. Forty (40) respondents or 13% indicated that this can be achieved by

focusing on the good aspects of the people’s culture by the media while the remaining 88 or

29% stated that it can be achieved by giving orientation to the foreign media on the need to

balance cultural contents in their programmes.

Other findings show that:

• Christianity is the dominant religion in the Warri Metropolis

• That Globalization is not a strange word or concept to the people in the metropolis

• That the evolution of cultures does not have any relationship with globalization

• That foreign contents in the media constitute agents of globalization in the metropolis

• That the packaging of globalization messages in the metropolis is often in English

language

• the decay in morals in the metropolis can be attribute to the adverse effects of

globalization?

• That there in no balance in the distribution of cultures through globalization

• That through the concept of globalization, the African culture is portrayed in bad

lights.

lxvii

CHAPTER FIVE

SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1 Preamble

The highlight of this research is hereby presented by way of a summary from which a

conclusion was drawn. In addition, a preferential package of recommendations is given based

on the findings revealed in this study.

5.2 Summary of Findings

The study was directed at finding out if media globalization has any effects on

cultures, finding out the nature of the influence whether negative or positive, identifying the

agents or channels through which media globalization influence culture in Warri metropolis,

to ascertain if Warri have access to the distribution channels or agents of media globalization

in their area. Also, it was designed to determine if Warri are exposed to the agents or channels

through which media globalization influences their culture as well as finding out the nature of

influence on Warri. This is in addition to finding out whether this influence on the culture of

Warri would abate or continue for a long time to come, and to proffer solutions necessary and

beneficial to Warri.

From the findings of this research, it became obvious that the advent of the new media

technologies in broadcasting in Nigeria is not a bad development at all and that the new media

have come to work alongside with the old media and not to replace them.

The methodology used for this study was the survey research method. It was designed

to enable the researcher discover the present state of influence of media globalization on the

culture(s) of Warri in Nigeria, the pros and cons of media globalization on a developing

country like Nigeria as well as how media globalization can be harnessed or used in the

lxviii

distribution or transmission of the cultural heritage of the people of Warri metropolis and

Nigeria to the outside world. Three hundred (300) copies of questionnaire were used in this

study and it was designed in a manner that elicited answers to the research questions.

Thus, the research questions posed were all answered and data collected analysed with

the use of tables.

5.4 Conclusion

The challenges posed by media globalization to the culture of Warri in Delta State are

enormous and cannot be overemphasized. This is the main reason for embarking on this

research.

Findings from the research show that media globalization is seen as a cultural

phenomenon. And that media globalization has a strong influence on the existing cultures of

Warri. The influence of media globalization as observed from the study has both negative and

positive impacts.

Media globalization as observed from the study manifests greatly in the area of

dressing, which is obvious from the way in which most youths in Warri dress. Worship is

another area in which the influence of media globalization manifests. The value system of the

people is another choice indicated by the respondents while language and mode of eating

were also identified as the manifestation of media globalization in the area.

The influence of globalization is exerted on the peoples’ culture mostly from the

broadcast media while films and cinemas are other media through which the influence is

exerted. Others are music, the print media, ICTs, advertising messages, and educational

materials. It was also discovered that contact with all the sources of media globalization

lxix

existing in the area of study is very often. This fact was attested to by all the sampled

respondents.

Another finding from the research was that programmes with foreign contents do not

adequately integrate the indigenous cultures of Warri. The respondents indicated that the

influence of media globalization is enormous and this is gradually eroding their cultural

heritage. This, they noted, has made the people so dependent on these media globalized

cultures for their daily existence and even for identity as anyone who does not associate with

them is seen as an alien in his own domain.

5.4 Recommendations

This research no doubt, involves an investigation geared towards increasing

knowledge and providing ideas to solving problems. Based on this fact and coupled with an

enthusiastic desire to ensure a confirmatory evidence on this study, particularly in the aspect

of achieving a greater feeling of certainty for likely purpose of making generalisations in the

future, the researcher, therefore, deem it fit and necessary to make some useful

recommendations:

1. Nigerian broadcasters should fully embrace and adapt to the sharing quota of

programming (60% local and 40% foreign) as stipulated by the National Broadcasting

Commission (NBC).

2. In other to correct the imbalance in the North-South information culture, more

emphasis should be placed by the Nigerian government in ensuring that adequate

programmes reflecting Nigeria’s indigenous cultures are given priority.

lxx

3. To ensure the even distribution of Nigerian cultures in a globalized media system,

efforts must be made by the relevant stakeholders in the media to ensure that those

good aspects of the culture of the people are emphasised in media productions.

4. Government as a matter of policy must ensure that there is total orientation and effort

at enlightening Nigerians on the need to harness and promote their cultures as well as

developing same for economic gains.

5. For the communication scholars, there is the need to understand the effects of media

globalization on the cultures of Nigeria with a view to developing curriculum on how

to re-position and re-design the cultures academically.

6. In a world driven by technologies, Nigeria cannot afford to be left out. Therefore, it is

imperative to make Nigerian cultures technology-friendly with a view to taking the

advantages of these technologies in the distribution of Nigerian cultures globally.

5.6 Suggestions for Further Research

The researcher suggests that others wishing to carry out a study related to this research

topic have to improve upon this work. However, it should be a different sample size,

preferably, a larger one with a different demography not covered in this work. Furthermore,

research can be carried out on the following topics:

• Local Content Programming: The Challenges of the Nigeria Broadcast Media

Producers.

• An Analytical Study of the Role of the News Agency of Nigeria (NAN) in the

Promotion of Nigeria’s Indigenous Cultures.

• The Promotion of African Cultures in a Globalized World through New Media

Technologies.

lxxi

lxxii

REFERENCES

Agba, P.C. (2001). Electronic reporting: Heart of the new communication age. Enugu: Snaap Press Ltd.

Agber, K. (1994). Satellite broadcasting and media imperialism in Africa. J.E., Iyo, (Ed.) Benue valley journal of humanities. Markudi: Benue State University, Vol. 1:1.

Agbo, J. (2003). African within the globe: Confronting the parameters of cross-cultural philosophy in Journal of cultural studies. vol. 5 no 2, pp. 182 – 213.

Alawode, S.O. (2003). Videocassettes recorder (VCR) use among families in urban Lagos. The Nigeria journal of communication. Vol. 2: 1 & 2 July. Nigeria ACCE.

Altheide, D.L. & Snow, R.P. (1991). Media worlds in the post journalism era. New York: Aldine/de Groyter

Amadi, F. (2007). Discourse of globalization as a domain of colonization. Nwosu, I.E. & E.O. Soola. (Eds.). Communication in global, ICTs and ecosystem perspectives: Insights from Nigeria. Enugu: Precision Publishers Ltd.

Amodu, L.O. (2007). Globalization: The challenges of public relations in a contracting world. In International journal of communication. Nsukka, No. 7.

Awake (2002). May 22.

Awake (2005). April 18.

Baran, S. & Davis, D. (2003). Mass communication theory: Foundations, ferment and future. Belmont: Wadsworth/Thomson Learning.

Bellington, R. et al (1991). Culture and society, London: Macmillan Press Ltd.

Boafo, K.S.T. (2006). Participatory development communication: An African perspective. In G. Bessette, (Ed.) People, land and water:Participatory development communication for natural resources management. Retrieved from http://www.idr.ca

Branston, G. & Stafford, R. (2006). The media student book. (4th ed.). London: Routlege Taylor and Francis Group.

Cairncross, F. (2000). The death of distance. Boston: Harvard Business School Press.

Ciboh, R. (2003). ICTs, globalization and international studies. Makurdi: Aboki Publishers.

Day, L.A. (2000). Ethics in media communications: Cases and controversies (3rd ed.) Wadsworth: Thomas Learning.

Dominick, J.R. (2002). The dynamics of mass communication: Media in the digital age. New York. McGraw-Hill.

lxxiii

Egbule, J. F. (1999). Format for writing a research report. Agbor: Kmensuo. Ekekwe, E.N. (2000). Leveraging stakeholders advantage in the oil economy. In NIPR, public

relations and globalization: Managing change in a multicultural society.

Ezenyika, E.S. (2005). Globalization and the rest of us: Reviewing our conceptual understanding. In Journal of Nigerian government and politics. Vol. No. 1, pp 199 – 220.

FairClough, N.I. (2001). Language and power. London: Longman

Featherstone, M. (1996). Localism, globalism and cultural identity. Wilson, R. & Dissanayake, W. (Eds.) Global/local: Cultural production and the transnational imaginary. Durham, N.C: Duke University press.

Folarin, B. (2005). Theories of mass communication. (3rd ed.). Ibadan: Bakinfol Publications. Giddens, A. (1990). The consequences of modernity. Stanford California: Stanford University

Press.

Gross, L.S. (1995). The international world of electronic media. New York: McGraw-Hill Inc.

Halloran, J.D. (2000). Aspects of Western social science research models and their (Appropriateness?) to mass communication research in the third world. In L.U., Uche (Ed.). North-South information culture: Trends in global communication and research paradigms. Ikeja: Longman Nig plc.

Hamelink, C. (1983). Cultural autonomy in global communications. Norwood, New Jersey:

Ablex. ____________ (1995). World communication: Disempowerment and self empowerment. U.K:

Zed books.

Igbafe, P.A. (1993). Culture as a vehicle for national integration, Lecture delivered at the civil service forum organized by the Edo State civil service, Benin City, March 26.

Izuogu, K.C. (2007). Globalization and information technologies: Problems and prospects. In

I.E. Nwosu & E.O. Soola (Eds.). Communication in global, ICTs and ecosystem perspectives: Insights from Nigeria. Enugu. Precision Publishers Ltd.

Jamieson, F. (1999). Notes on globalization as a philosophical issue. In F. Jamieson & M. Miyosho (Eds.). The culture of globalization. Durham. NC. Duke university press.

Kraid, M. (1999). The global, the local and the hybrid: A native ethnography of globalization. In Critical studies in mass communication. Vol. 16. pp 456 – 476.

lxxiv

Kur, J.T. & Melladu, B.B. (2007). Mass media technology and politics of international communication. In I.E. Nwosu & E.O.Soola (Eds.). Communication in global ICTs and ecosystems perspectives: Insights from Nigeria. Enugu: Precisian Publishers Ltd.

Levith, T. (1983). The globalization of markets. Harvard business review. 61 no 3 May -June.

Lull, J. (2000). Media, communication, culture: A global approach. New York: Columbia University press.

Maduagwu, M.O. (1999). Globalization and its challenges to national cultures and values: Perspective from sub-saharan Africa. A paper presented at the international round table on the challenges of globalization. University of Munich. Germany.

Mbiti, J.(1977). African cosmology. In FESTAC 77. Lagos. African journal.

Mboho, M. and Idiong, N.S. (2007). Mass media and cultural issues in the age of globalization. In E.M.V. Mojaye, A. Salawu, & O.O. Oyewo (Eds.). Ebenezer Soola conference on communication: proceedings. Ibadan: Ebenezer Soola conference on Communication.

McBride, S. (1980). Many voices one world. UNESCO

McQuail, D. (2005). McQuail’s mass communication theory (5th ed). London: Sage Publication.

Morris, M. & Ogan, C. (1996). The internet as mass medium. Journal of communication. vol. 46 no. 1 winter.

National Mass Communication Policy. (2004). Abuja

Nigeria broadcasting code (2002). Abuja. N.B.C.

Nwaffisi, S.S. (1991). Direct broadcast satellites and national sovereignty: Can developing nations control their airwaves? Odhianbo, L. (Ed.) African media preview. Kenya: ACCE Vol. 5:1.

Nwodu, L.C. (2004). Technological determinism theory and media practitioner’s perception of cultural influence of ICTs on developing nations. In the Nigerian journal of communication. Vol. 1, No 4 August.

Nwodu, L.C. (2007). ICTs, globalization and domination of African cultural values: A development communication perspective. In I.E. Nwosu & E.O. Soola (Eds.) Communication in global, ICTs and ecosystem perspective: Insights from Nigeria. Enugu: African Council for Communication Education and Precision Publishers. Pp. 107.

Nwosu, I.E. (2000). Information technology as indispensable tool for public relations practice

in the new millennium. In Public relations journal. vol. 2 No. 1

lxxv

Odukomaiya, O.A. (2001). Stimulating the development and the propagation of African cultural communication technologies’ inputs. The Nigeria journal of communications. Vol. 1 No. 1 November, Nigeria. ACCE.

Odunlami, D. (2007). Media globalization, ICTs and Nigeria’s development. In I.E. Nwosu & E.O. Soola. (Eds.) Communication in global, ICTs and ecosystem perspectives: insights from Nigeria. Enugu: Precision Publishers.

Okoye, M. (1977). Spamming the oceans in FESTAC’77. Lagos: African Journal, No. 5 p.22.

Okunna, C.S. (1999). Introduction to mass communication. (2nd ed.). Enugu: Abic Publishers.

Onwe, E.C. (2007). Globalization, ICT and development: A case for African information society. In I.E.Nwosu & E.O. Soola. (Eds.). Communication in global, ICTs and ecosystems perspectives: Insights from Nigeria. Enugu: Precision Publishers Ltd.

Onwubiko, O. A. (1995). African thought, religion and culture. Enugu Snaap Press. Onwuejeogwu, M.A. (1975). The social anthropology of Africa: An introduction. London:

Heinemann.

Orhewere, J.A (2007). Influence of ICTs on African cultural value system. In I.E. Nwosu & E.O. Soola (Eds.) Communication in global, ICTs and ecosystem perspectives: Insights from Nigeria. Enugu: Precision Publishers.

Oso, L. (2007). The internet, public sphere and democracy in Nigeria. In I.E. Nwosu & E.O. Soola (Eds.) Communication in global, ICTs and ecosystems perspectives: Insights from Nigeria. Enugu. Precision Publishers.

Pillota, J. (1992). Cultural integrity in the global communication order: Action research principles. In C. Okigbo & Y. Abubakar (Eds.) New perspectives in international news flow. Lagos: Communication Research Projects.

Reviewed national mass communication policy (2004). Vol.1. October.

Russell, B. (1961). Has man a future? London: Heinemann.

Sepstrup, P. (1989). Research into international TV flaws. European journal of communication. vol. 4 no 4 pp 393 – 408.

Sideri, S. (1997). Globalization and regional integration. European journal of development

research. Vol. 9 no 1 pp 40 – 52.

Sloan, D.W.; Carter, S.S.; Gozenback, W.J. & Stovau, J.G. (1996). Mass communication in the information age. North Port: Vision Press.

Smith, A.D. (1990). Towards a global culture. Theory, culture and society. Vol. 7 (2/3) pp 171 – 191.

lxxvi

Sobowale, T. (1988). The role of national communication policy in development process in Nigeria. In R. Akinfeleye. (Ed.). Contemporary issues in mass media for development and national security. Lagos: Unimedia Publications Ltd.

Soola, E.O., (2003). Communicating for development purpose. Ibadan. Krafts Books Ltd.

Tejumaiye, J. A. (2003). Mass communication research: An introduction. Lagos: Sceptre Print Ltd.

The Guardian (2003). July 19.

Thompson, J.B. (1997). Not yet the post-imperialist era. T. O’Sullivan & Y.Jewkes (Eds.) The media studies reader. London: Routledge.

Uche, L.U., (1996). North-South information culture: Trends in global communication and research paradigm Lagos: Longman.

Uchendu, V.C. (1988). Towards a strategic concept of culture: Implications for continental unity in African unity: The cultural foundations. Lagos: CBAAC.

Ugoude, G.B. (2007). Direct broadcasting satellite and developing nations: Threats and opportunities in I.E. Nwosu & E.O. Soola (Eds.). Communication in global, ICTs and ecosystem perspectives: Insights from Nigeria. Enugu: precision publishers.

Webster, F. (1995). Theories of the information society. New York: Routledge.

Wheen, F. (2004). How Mumbo – Jumbo conquered the world. London: Fourth Estate.

Wimmer, R. D. & Dominick J. R. (2003). Mass media research: An introduction. (7th ed). California: Wadsworth.

Yisa, S.B. (2005). Understanding the implications of local content for Africa. African

broadcast journal. vol. 1 no 1 pp 52 – 59.

Zwingle, E. (2009). Globalization. Retrieved 23 February, 2010 from: http://www.nationalgeographic.com

lxxvii

APPENDIX

Department of Mass Communication, Faculty of Arts, University of Nigeria, Nsukka. April, 2010.

Dear Respondent,

REQUEST FOR COMPLETION OF QUESTIONNAIRE

I am a postgraduate student of the Department of Mass Communication, University of

Nigeria, Nsukka. I am conducting a research on the topic: Influence of Media Globalization

on the Culture of Warri in Delta State.

The research is an academic study in fulfillment of the requirements for the award of a

Master of Arts Degree in Mass Communication.

I shall be grateful if you can complete the attached questionnaire for me. Your

anonymity is guaranteed as the information will be treated in utmost secrecy.

Thanks in anticipation of your cooperation and understanding.

lxxviii

Okoro, Ferdinand Eloke (Researcher)

lxxix

QUESTIONNAIRE

INSTRUCTION: Please tick ( ) against your response(s) in the space provided.

SECTION A: DEMOGRAPHIC DATA

1. Age of Respondents

a. 20 – 25 Yrs

b. 26 – 30 Yrs

c. 31 – 35 Yrs

d. 36 – 40 Yrs

e. 41 and above

2. Sex of Respondents

a. Male

b. Female

3. Marital Status of Respondents

a. Single

b. Married

c. Divorced

4. Respondents’ Occupation

a. Civil/Public Servant

b. Businessman/Woman

c. Farmer

d. Banker

e. Pensioner

f. Unemployed

g. Others

5. Respondents’ Religion

a. Christianity

b. Islamic

c. Traditional

d. Others

6. Educational Background of Respondents

a. NCE/O.N.D

lxxx

b. HND/B.Sc./BA

c. M.A/ M.Sc

d. Ph.D.

e. Others (Specify)

SECTION B: PSYCHOGRAPHIC DATA

7. Have you heard of the term ‘globalization’?

a. Yes

b. No

c. Can’t Say

8. How do you perceive the concept of globalization?

a. Media concept

b. Academic Concept

c. Political Concept

d. Economic Concept

e. Cultural Concept

f. Social Concept

g. Others

9. Do you understand the term ‘media globalization’?

a. Yes

b. No

c. Can’t say

10. If yes, what is it?

______________________________________________________________________________________________________________________________________________________________________________________________________

11. Has media globalization any influence on your existing cultures?

a. Yes

b. No

lxxxi

12. Does the evolution of cultures in your area have any relationship with media

globalization?

a. Yes

b. No

c. Can’t say

13. What is the nature of influence of media globalization on your cultures?

a. Negative

b. Positive

c. Can’t say

14. In what area(s) does the influence of media globalization on your culture manifest

most?

a. Dressing

b. Language

c. Mode of eating

d. Value system

e. Worship

f. Others please state _____________________________________________________________________________________________________________________________________________________________________________________________

15. What are the channels through which media globalization influence is exerted on the

cultures of your area?

a. Broadcast Media

b. Print Media

c. Advertising Messages

d. Films/Cinema

e. Music

f. Educational Materials

g. Clothing

h. Internet

lxxxii

16. Please state from the above channel(s) the one(s) that poses more threat to your cultures? ______________________________________________________________________________________________________________________________________________________________________________________________________

17. Do the media organizations in your area integrate your cultures in their operations?

a. Yes

b. No

c. Can’t Say

18. Do the media programmes in your area have relevant bearings on your cultures?

a. Yes

b. No

c. Can’t say

19. If yes, what aspect(s) of your cultures is reflected by the media in your area? ______________________________________________________________________________________________________________________________________________________________________________________________________

20. How often do their programmes reflect on your cultural activities?

a. Often

b. Scarcely

c. Never

21. Please state reason(s) for your option_____________________________________ __________________________________________________________________ __________________________________________________________________

22. How often do you come in contact with media globalization sources in your area?

a. Very often

b. Not often

c. No access at all

23. If yes, mention some of the programmes with foreign cultural contents in your area __________________________________________________________________

__________________________________________________________________ __________________________________________________________________

24. Do you consider foreign contents in these sources as agents of media globalization?

lxxxiii

a. Yes

b. No

c. Can’t say

25. Do these sources integrate your cultures in their contents? a. Yes

b. No

c. Can’t Say

26. Do the materials in the media have any direct influence on your cultures?

a. Yes

b. No

c. Can’t say

27. Would you attribute the decay in morals in your area to adverse effects of media

globalization?

a. Yes

b. No

c. Can’t say

28. If yes, in what way(s) do they manifest? __________________________________________________________________

__________________________________________________________________ __________________________________________________________________

29. In what languages does the media globalization messages packaged come to your

area?

a. English

b. Local Dialects

c. Other foreign languages

30. Would you say that media globalization erodes the African culture?

a. Yes

b. No

c. Can’t Say

31. Give reason(s) for your option?

____________________________________________________________________________________________________________________________________

lxxxiv

__________________________________________________________________

32. Are foreign cultures dominating your local culture as a result of media globalization?

a. Yes

b. No

c. Can’t Say

33. Do you foresee a total cannibalization of your culture by foreign contents distributed through media globalization?

a. Yes

b. No

c. Can’t Say

34. Is there a balance in cultural distribution through media globalization?

a. Yes

b. No

c. Can’t Say

35. Which among these is the image media globalization portrays about your culture?

a. Inferior

b. Barbaric

c. Mundane

d. Obsolete

e. All of the above

36. Please suggest ways through which these perceived imbalance can be corrected. __________________________________________________________________

__________________________________________________________________ __________________________________________________________________

37. Has media globalization been able to project your cultures to the outside world in terms of making your culture a popular one?

a. Yes

b. No

c. Can’t say

38. Apart from the broadcast media, which other channels do you think foreign cultures

dominate your own culture?

lxxxv

a. Music

b. Films

c. Books

d. Magazines

39. Would you say that media globalization is a one sided affair?

a. Yes

b. No

c. Can’t Say

40. How efficient are the agents of media globalization distribution in your area in terms of

packaging and distributing your culture to the outside world?

a. Efficient

b. Inefficient

c. Can’t Say