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Globalization and Its Effects on Nso Cultural Educational Practices: a Pedagogic Retrospection Dr International Journal of Trend in Scientific Research and Development (IJTSRD) Volume 4 Issue 5, July-August 2020 Available Online: www.ijtsrd.com e-ISSN: 2456 – 6470 Globalization and its Effects on Nso Cultural Educational Practices: A Pedagogic Retrospection Dr. Kibinkiri Eric Len1, Dr. Happiness Yinyuy2 1Department of Curriculum and Pedagogy, Faculty of Education, University of Bamenda, Cameroon 1Department of Sciences of Education, E.N.S Yaounde, University of Yaounde I, Yaounde, Cameroon 2Department of History, Faculty of Arts, University of Bamenda, Cameroon ABSTRACT How to cite this paper: Dr. Kibinkiri Eric Before European colonization of Cameroon in the 19th century, the Nso people Len | Dr. Happiness Yinyuy "Globalization had remarkable cultural educational practices. These cultural values have and its Effects on Nso Cultural Educational since experienced tremendous changes which are connected first to the Practices: A Pedagogic Retrospection" colonial experience and secondly to globalisation. This historical comparative Published in education study sought to answer the question ‘What is globalisation and its International Journal effects on Nso Cultural Educational Practices? The study presents a broad, of Trend in Scientific documentary, qualitative analysis of Nso cultural educational practices and Research and globalization. This study was carried out in Nso. Nso is located in Bui Division, Development in the North West Region of Cameroon. Nso cultural documentations and (ijtsrd), ISSN: 2456- interviews from resource persons living in the area have been for the most 6470, Volume-4 | IJTSRD33108 part the key sources that this study is based upon. In all, from a critical point of Issue-5, August view, globalization is an essential process that we need for the enhancement of 2020, pp.1143-1148, URL: the society. However, care must be taken to preserve cultural educational www.ijtsrd.com/papers/ijtsrd33108.pdf practices because cultural globalization like other types or forms of globalization has continued to impact negatively on indigenous African Copyright © 2020 by author(s) and cultures to which Nso traditions and customs are not an exception. International Journal of Trend in Scientific Research and Development Journal. This KEYWORDS: Globalisation, Culture, Nso culture, Educational practices, Tradition is an Open Access article distributed under the terms of the Creative Commons Attribution License (CC BY 4.0) (http://creativecommons.org/licenses/by /4.0) INTRODUCTION The focus of this paper is to show the impact or effects of Globalization entails “modernization.” It embodies the use of globalization on Nso cultural educational practices. Before modern devices such as internet, telephone, television sets European colonization of Cameroon in the 19th century, the and other forms of communications which have connected Nso people had a remarkable culture which manifested in the world into a global village. The use of these modern various aspects of life such as religion, marriage customs, devices have enabled millions of people to consume identical naming rites, food customs, and music among others. These cultural products such as pop music, movies, dressing styles, cultural values have since experienced tremendous changes food customs and sporting events (Scholte 2005: 56). which are connected first to the colonial experience and secondly to globalization. These changes have been Economically, globalization has demolished trading barriers. motivated by the use of technological channels and devices This has facilitated the distribution of goods and services such as mobile telephones, internet, televisions, radio and among nations of the world. The removal of trading barriers interactions with other foreign cultures of the world. has created a “borderless” world economy. This has facilitated the free circulation of ideas, goods or services The main research question of this study was: What is across the world (Scholte 2005: 56). globalisation and its effects on Nso Cultural Educational Practices? From these definitions, we can generally conclude that, it is a process which connects the world, its people and activities CONCEPTUAL FRAMEWORK into a global system. This process has been facilitated by Globalization improvement in technology and communication which have Several authors have defined globalization in different ways. enabled the integration of people into the global system. Nsibambi (2001) defines it as a process of advancement and Globalization has both positive and negative implications on increased interaction among the peoples, countries or culture. nations of the world. This process has been facilitated by improvement in technology, communication, locomotion, Culture political, and military power, interfacing of cultural values Culture is a way of life of a particular group of people. The and economic system (Nsibambi, 2001). manner of dressing, the way of speaking and the food we eat @ IJTSRD | Unique Paper ID – IJTSRD33108 | Volume – 4 | Issue – 5 | July-August 2020 Page 1143 International Journal of Trend in Scientific Research and Development (IJTSRD) @ www.ijtsrd.com eISSN: 2456-6470 defines culture (Krober, 1963: 10). He further explains that collected was categorized, presented and analysed according culture is not static but it is dynamic. As people evolve, to themes. Data collected from historical documentation was culture also changes. It embodies all capabilities and habits used to corroborate data from interview. learned as members of a society. Culture involves the patterns of the society such as arts, beliefs and behavioral FINDINGS: Nso Cultural Educational Practices and norms amongst others. It is therefore the totality of ideas, Globalisation concepts and values that characterize and identify a Religion particular group of people (Kassam, 2000: 197).In order to Religion is an important aspect of Nso culture. Religion is a better address the issue we will first examine some aspects term that denotes the notion of divine retribution. It is act of of Nso culture. These include religion, marriage custom, child belief and the worship of God or gods. It shows those beliefs birth, traditional baptism, traditional communication tools, and practices relative to sacred things. (Yinyuy, 2005: 20). dressing and food customs. The indigenous Nso people like their counterparts elsewhere in Africa, believed in the existence of many gods, Anyuy and RESEARCH METHODOLOGY ancestor spirits. The people believe in life after death. This study was carried out in Nso. Nso is located in Bui Ancestors were spirits of deceased persons. They believed Division, in the North West Region of Cameroon. The area is that their ancestors were closer both to them and to god and divided into four administrative sub divisions: Kumbo thus qualified to act as intermediaries between the people (630km2), Jakiri or Dzekwa (675km2), Nkum (375.3km2) and God. Also, the Nso people still believed in the existence and Mbiame or Mbvem (575km2) (Njilla, 2009: 9). Nso is of the Supreme God who was the creator of the universe, one of the Tikar fondoms of the Western grass fields of Nyuymbom. Nevertheless, Nso traditional religion Cameroon. The Tikar fondoms in the Bamenda grass fields distinguished between God (Nyuy) and gods (Anyuy – plural include Nso, Kom, Warr, Bafut, Wiya, Fongom, Tang, Bum, of God). This distinction did not suggest any contradiction Mbem, Bambili, Mfumte, Oku, Bamunka, Bambalang, between the two terms. The name God was more of a Babungo, Bamali, Bafanji and Bamessi. Their dynastic clan universal concept, denoting God as the creator of the world forefathers originated from places such as Tibati, Banyo, (universe) while anyuy was used in reference to divine Ndobo, Kimi, Bankim and Rifum. These peoples recognize representations; be it a compound, river site, escarpment or relations with one another mainly on grounds of dynastic cave. It was common to hear the lineage head or priest made origin and the general linguistic similarities shared by many incantations “to the gods of the land” .The power or of the cis Mbam peoples. The Nso described their place of puissance of the supreme God was made visible in natural origin as Rifum which is present day Bankim (Chilver and creations like wind, rivers, trees, caves, the sky and stones. Kaberry, 1967:11). Some of these objects were associated with myth of creation. It was assumed that some of the gods were living in some of The vernacular or mother tongue used by Nso people is these objects like stones, caves and rivers (Yinyuy, 2005: 20). called ‘Lamnso’. Currently English and French are widely spoken in the area. English and French are the official The sites of some of these objects were used as shrines languages of the country that came as a result of the dual where various religious rites or rituals were performed. colonial heritage. Cameroon was colonized by the British and Shrines were also created on the graves of the fons, family or the French. This is a historical comparative education study quarter heads such as afaay. Traditional religious rites were that analyses globalization and its effects on cultural presided over by the Fon, afaay(lineage heads), tawong educational practices. The purpose of the study is to carry (father of the land), yewong, the queen mother and the chief out a broad, documentary, qualitative analysis of Nso priest, Tanyuy (Lamla, 1995: 14)among others. The Fon was cultural educational practices and globalization. the Chief priest
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