SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

Sustaining Cultural and Christian Values through Mass Media: A Self-Affirmative Discourse

Seigha Jammy Guanah Department of Theatre Arts and Mass Communication University of Benin, Benin City, [email protected]; +2348032133664

Erere Joy Anho, PhD Senior Lecturer, Department of Mass Communication Delta State Polytechnic, Ogwashi-Uku, Delta State, Nigeria. [email protected]; +2347069009788,

Azubuike Nkala Department of Mass Communication Chukwuemeka Odumegwu Ojukwu University Igbariam Campus – Nigeria. Tel: 08186443669.

Abstract The role of the media in the society also extends to the arenas of Christianity and culture. Therefore, the purpose of this paper was to analyse the role the media can play in blending the values of both for the benefit of the society. Library method, whereby materials already documented were consulted, was adopted for this study which was hinged on the cultural norms theory. From the reviewed literature, it became so glaring that African culture and Christianity have a lot of values that can contribute to the peace of the society if the media play the critical role of making the these values known to the public and explaining the grey aspects where people tend to be confused about their relationship. It was, therefore, concluded that the values will go a long way to make the society better if citizens adopt and abide by them. It was recommended that the media should take it as a special assignment to continue to enlighten the populace about these values.

Keywords: Christianity, Culture, Media, Tradition, Values

Introduction Nigeria is a multi-religious society where citizens are either Christians, Muslims, Traditionalists (devotees of the African Traditional Religion) or Free thinkers. Idowu (1978) gives credence to Nigerians‟ religiosity when he declares that “Africans are everything religious" (p.1). Adherents of each of these groups believe there are cherished values they profess that can make the society a better place for all humans. In one way or the other, they have something in common; hence, Bohannan & Curtin (1995) observe that “contacts with Christian and Islamic traditions have brought about transformations and syncretism in all three.... There is an amazingly close relationship between the basic ideas of Islam and Christianity and of the African religions. Neither Islam nor 186

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

Christianity is foreign in its essence to African religious ideas” (p.124). More so now that “many African writers have in recent years begun to show that most of the traditional values that were jettisoned and are still being condemned by the Christian Church were not actually in disagreement with Christian faith and morals” (Chavunduka in Omosor, 2019, p. 367). However, this paper only looked at some values associated with African culture alongside those of Christianity, and explores how the mass media can harness them for the peaceful co-existence and benefits of the society. Especially now that the of the (), Nicholas Okoh feels that our youths are being deceived by the international media with values that are at variance with our culture and the teachings of our religion (Afolayan, 2018). African cultural values are a potpourri of traditional elements that have existed for generations; some are beneficial to the society while others are not. Anwuluorah (2016) opines that African traditional religion is the oldest religion that existed in Nigeria, for it is as old as Nigerian man himself and that there is no precise date that can be traced to its beginning. Traditional African societies tend to have enjoyed more peaceful coexistence with their neighbours when their cultural values were adhered to hook, line and sinker. This is confirmed by Aseka (2011) when he admits that, “African communities are linked by shared moral values that are fundamental features of African identity and culture” (p. 5). African societies share fundamental values that guide day-to-day life. Some of the problems of conflict we face in Africa today can be attributed to the discountenance of cultural values. Also, Christian values are not only meant to make people better citizens, but to make them and their activities acceptable to God their creator having known the purpose of life (Warren, 2012). Some values that are common with both culture and Christianity are expressed via the marriage institution, respect for humanity and human dignity, justice, equality, respect for elders, morality, sense of respect for authority and elders, sense of community life, respect for legitimate authority, sense of good human relations, honesty, value for human life, dignity of labour and many others. If there is a strict adherence to these values, the society will be a better place for all humans to live in; since, according to Field (1991), the media provide opportunities for families to assert role models and values. Also, news editors, as gate-keepers and agenda-setters, are strategic to actualising any desired national orientation, depending on the type that will impact on the value system (Ayakoroma, 2018). It is expected that both cultural and Christian values should be harmonised for the benefits of all, but there tend to exist some misconceptions about both that are making that difficult. This paper, therefore, discussed the relationship between them, and identified the mass media as agents of communication to amplify the benefits for society‟s advancement.

Theoretical Dependence This study is anchored on the cultural norms theory. According to Wikispaces (2009, p. 1), „„cultural norms are the shared, sanctioned and integrated systems of beliefs and practices that are passed down through generations and which characterise a cultural group.‟‟ Anaeto, Onabanjo & Osifeso (2008) say the cultural norms theory is also categorised under the socialisation theory. The basic tenet of this theory is that the media deliberately emphasise and reinforce certain cultural norms (beliefs, perceptions, behaviours and values) through messages aired to the audience. Adler, Rodman & 187

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

Sevigny (2008) report that while discussing the cultural norms theory in 1970, Melvin DeFleur, a professor and Scholar in the field of communications, suggests that the mass media selectively present and emphasise certain contemporary ideas or values and influence norms by reinforcing or changing them. According to Adeseye & Ibagere (1999), the mass media create the impression among their audience that such themes, ideas or values were part of the structure or clearly defined cultural norms of society and as a result of this media role, the “impressionable‟‟ members of the public tend to pattern their own behaviour along the lines of such media presentations (p. 57). Adler, Rodman & Sevigny (2008) assert that cultural norm theorists are said to argue “that television programmes presenting an active lifestyle for older people can change the attitudes of viewers in that direction” (p. 10). Fundamentally, the cultural norms theory opines that a person's behaviour is usually guided by the individual's perception of cultural norms while the mass media, through selective presentation and emphasis, establish audience impressions of such common cultural norms (Real in Igbinoba, 2009, p. 22). The fact is that cultural norms portrayed by certain media could encourage or discourage exposure. This tends to agree with the findings of Marghalini, Palmgreen & Boyd (1998, p. 4) that Saudis avoid foreign satellite television channels because such channels have strong Western flavour and values, beliefs and practices that clash with the tenets of Islam. Also, China has continued to close down websites and television stations that portray contents contrary to their culture. Chinese government is reported to have shutdown 1.3 million websites in 2010 ( www.bbc.co.uk/news/world-asia-pacific). The school of thought against the media role here is exemplified with the narrative presented by McLuhan (1965) thus, “in 1962, when Minneapolis had been for months without a newspaper, the chief of police said: “Sure, I miss the news, but so far as my job goes, I hope the papers do not come back. There is less crime around without a newspaper to pass around the ideas” (p. 205). This theory is germane to this study because the media can effectively portray and amplify the positive aspects of both the cultural and Christian values for the society to emulate and imbibe; doing this will make the society a better one for all and sundry to cohabit.

Conceptual Review and Review of Literature Culture is a combination of the ideas, customs and social behaviour of a particular people or society (Weiner & Simpson, 2014). However, Bakare (1990) cites Malinowski as describing culture as “that complex whole which includes knowledge belief, art, law, morals, customs and all other capabilities and habits acquired by man as a member of society” (p. 4). Ayakoroma (2011) orates that culture cuts across identities and boundaries; this is because of the historical relations between groups in terms of trade, inter-tribal marriages, and diplomacy, which lead to borrowing in terms of language, religion, arts, and dresses. It must be re-emphasised that the church is never against the culture of the people, this is evident in what transpired in the Lambeth conference of 1988 tagged “The Truth Shall Make You Free” where the Bishops of the Anglican Communion worldwide, including black Bishops met, showing that our culture cannot die, it cannot be inferior, and in fact it is our sustaining power. Although, African culture is quite accommodating, and it is concerned with the well-being of every member of the community, yet there are some aspects that

188

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020 discriminate against others. Hence, Guanah (2014) re-echoes the observation of Cerna and Wallace that upon all the various international legal instruments that aim at eliminating discrimination and promoting equality between male and female sexes, traditional African culture often permits certain practices that are detrimental to women, and these are often borne out of an ideology which attributes superior value to males over females. There are many instances to buttress this assertion. Culture is dynamic; therefore, we must discard obsolete cultures and imbibe new ones. Even in the Bible there are some cultures that Christians no longer practise, for instance, men were allowed to marry their sisters and first cousins- Abraham and Sarah, Jacob and Leah/Rachel (Maxwell, 1982, pp. 24, 35, 36); but today, such marriages and relationships are seen as taboo and incestuous. Does it now mean that the church is condemning what is in the Bible? Of course not, the church is only saying that negative cultures should be done away with. Sometimes, the church is seen as too critical of some African culture, but the records have to be put straight, that the church is not averse to culture, but the aspects that are anti-God and anti-people, like human sacrifice, gruesome burial rites widows go through, nudity in carnivals and festivals, gender imperialism, and widows being forced to marry the brothers of their late husbands- Levitate (Adeseye & Ibagere, 1999, p. 65). It is not totally true that the church runs down our culture as many are made to believe; the truth is that the church is only against the repugnant aspects of our culture that do not only discriminate against other people like the women, but also dehumanise them. Cultures that force a widow to swear that she did not kill her husband even when it is obvious that the husband died of old age, or "banished" to her parents‟ home during the mourning period or could be told to sleep outside in the cold or cover her head with ashes until the period of mourning is over, are some cultural beliefs and values that make the gender equality reasoning weak, and that should not be allowed to continue in a civilised society (Oluyemi-Kusa, 2006; Egbemode, 2007); human beings being buried along with dead kings in some parts of Africa in the name of culture and tradition, idolatrous practices, sexual immorality and pervasion, throwing away of twins, the eating of strangled animals and blood, and cannibalism are animalistic in nature, and should be stopped. Vivian Okeke, the Curator at the Nigerian Museum and Monument, Asaba, the Delta State, supports this view while in an interview with Oyibode (2017) she declared that “there are some aspects of the African man`s life in those days that we wouldn‟t want to continue, like the killing of twins, circumcision of women and some other things we should do away with” (p.2). Actions like these, “have a great tendency to discourage people, especially the educated and enlightened, from adhering to culture; thus, causing culture to fade” (Guanah & Dalung, 2018, pp. 231 & 232). The church supports and promotes culture that is why on Sundays the church displays the best of our cultural and indigenous dresses as worshipers are always gorgeously dressed and adorned in African attires. Hence the former of Canterbury and Head of the Anglican Church Worldwide, Archbishop George Carey admonishes Nigerians to preserve their culture despite Christianity, advising that “Nigerians should not abandon their rich cultural heritage because of Christianity,” because it says something about the people of Nigeria (Awodiya, 2016, p.1). According to Esima (2011, p. 18), God is not against culture … But He is against the worship of idols which was rampant both in the white and the black cultures. 189

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

Looking at the issue of ancestor-ship and initiation from the analogical point of view, Enuwosa (1998) opines that Christ is also studied in relation to African initiation rites. According to him, Christian baptism, the idea of rising and dying with the Lord are initiation principles, which interpret Jesus as a Saviour, Redeemer and Liberator. Salvation in African concept means deliverance of body and soul from poverty, sickness, diseases and misfortune. It is a total liberation of man. He said they are similar to African initiation rites which bring salvation aimed at “freedom from all the forces that constitute obstacles on her way from living fully as a human being” (p. 79). Howbeit, the point of divergence is where African initiation rites are associated with fetish and diabolical ingredients and practices. Awodiya (2016) says Nigeria needs cultural rebirth because the neglect of core cultural values by the Nigerian people is responsible for the incessant civil unrest, youth restiveness, militancy, oil and sea piracy, illegal bunkering and oil pipeline vandalism, kidnapping, armed robbery, bomb attacks and other crimes in many parts of the country.

Convergence and Divergence of Cultural and Christian Values Our cultural and Christian values are veritable vehicles of communication because they do not only portray who we are but what we stand for; by them our stands on issues can be known. There are a lot that our indigenous culture has in common with Christianity, as confirmed by Enuwosa (1998) who says Christ teaches love and prohibits societal ills. Jesus Himself declares that He did not come to destroy the law, but to fulfil it (Maxwell, 1982, p. 1155); according to Enuwosa (1998), thus the revelation of God in Christ authenticates African values. He further explicates that some aspects of African heritage are part of the divine norms, quoting the Book of Romans 1:18-21 to buttress his point of argument and concluding that Christ as the greatest lawgiver did not condemn some traditional ethics, but rather these ethics found fulfilment in Him. Our culture and the Bible, which is the symbol and “law book” of Christianity are replete of lots of values we can draw from. However, the cultural and Christian values discussed in this paper are: Discipline and Truth, Marriage institution, Integration and communal life, Respect for elders, hard work and morality. As much as possible, people try to regulate their lives based on values that are acceptable to the society, though there are deviants who do not care about values.

Discipline and Truth Discipline involves putting one`s unpleasant desires under subjection no matter the pressure. Self-discipline can be learnt through practice and endurance. According to Okodo (2016), discipline involves having good behaviour that is acceptable by all standards. Both African culture and Christianity preach discipline. Also, just as culture sees “truth” as a virtue, so does Christianity. A truthful person in the society is seen as trustworthy and dependable. If there are many people who always tell the truth, especially in government, the society is bound to be a better place. This is so because there will be trust among the citizens and nobody will feel that the other person wants to short-change him or her. Truth enhances integrity which makes people to have trust and

190

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020 confidence in any person that displays this virtue in the society because they adhere to laid down rules and seamlessly fulfil any promise they make. It is essential that everyone imbibe truth as a virtue, for it is expected that everybody in the society demonstrates the highest standard of integrity to avoid having a questionable character (Attansay, 2006). When you are truthful, you will be trusted by the people you lead. Woolfe (2002) attests to this truism when he declares that:

It does not matter how noble or worthwhile your cause; if you have not earned people's trust by constantly keeping your word and being true to your values, people won‟t follow you too far. They may follow you to a point, but when the going gets tough, they will start to hang back or look around for another leader (pp.14 & 15).

Marriage Institution The marriage institution is one held sacred by African culture and Christianity, hence the Bible declares in Ephesians 5:31 that marriage should be between a man and a woman (Authorised King James Version, 1986). Both permit inter-ethnic and intra-ethnic marriages. Also, the African society upholds the view that from inception God commanded that people of opposite sex should be married and procreate (Okafor, Osajie & Okobia, 2016, p. 111). Though Christianity believes in monogamy, and the traditional African society believes in polygamy yet both frown against “strange” marriage arrangements like gay marriage, and polyamory where couples openly share lovers (Appleyard, 2016) and immoral acts like homosexuality. It is for this reason that the Primate of the Church of Nigeria (Anglican Communion), Nicholas Okoh, says homosexuality is hindering Nigeria‟s progress by “veritably poisoning” the society. According to him, homosexuality is an “unlawful act fed by the disintegration of social values and cultures that should be discouraged in the interest of future generations” (Afolayan, 2018, p.1).

Integration and Communal Life People`s behaviour has the tendency to be influenced by both cultural and Christian values and this enhances integration because they are intertwined. They bring about communal lifest yle that Africans are known for because they de-emphasise individuality and encourage togetherness and bonds that bind kinship relationship. This is what Egbule, Emuebie & Egwu (2016) describe as “communalism and brotherly love” (p. 389) where people are concerned about the welfare and wellbeing of their neighbours even as Christianity advocates it too in Acts 4: 32-37 as rendered by Maxwell (1982, p. 1322). People hold discussions to settle their differences, and where a case cannot be settled between two people the elders` council intervenes. This system of dispute settlement is also supported by the Christian value which is against taking a matter that concerns two believers to the

191

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020 court. That is why Obiefuna and Izueegbu (2016) submit that among the Africans, justice is a value, and “human relations largely depend on value of justice” (p.141).

Respect for Elders Respect for elders has remained a cherished cultural as well as Christian value where respect is accorded to seniors either they are your relations or not, as can be seen in Ephesians 6: 1-6 of the Bible (Good News Bible, 1994). In Africa, children are taught to obey and respect their parents, their seniors, and those old enough to be their parents. Hence it is not a crime for an elderly person to correct and discipline any child that misbehaves even if he does not know the parents, and normally when such parents hear about it they go to thank such elder for correcting or disciplining their children. This must be the reason Okwueze (2004) opines that young people who are elders of tomorrow are taught to respect elders now so that they too can be respected when they become elders.

Hard Work A well cherished cultural value that Africans imbibe so much is that of hard work; they enjoy working hard to meet their needs and also to help others no matter the nature of the work. They believe in the saying that “there is no food for the lazy man”, and for this reason they work to fend for their families without relying on others even though the type of communal lives they live guarantees them food from their neighbours. Work avails one the chance to display his/her abilities, and it comes with benefits of diverse forms (salary, wages, food etc.). African men of old as farmers were so addicted to working hard that they owned large expanse of farm lands from where they catered for their large families. Christianity also supports this value of hard work; hence it says in 2 Thessalonians 3:10 that he that does not work should not eat and says further in 1 Timothy 5:8 that he that cannot provide for his household is worse than an infidel (The Comparative Study Bible, 1984).

Morality This value encourages living a good way of life and the benefits that come with it are essential in this present day society that is threatened with many acts of moral decadence. Most times, there are spelt out repercussions and punishments that go with contrary attitudes towards set moral standards of the society. Moral values can bring about changes in people`s lifestyle and in social issues. According to Enuwosa (1998), traditional morality is significant in the genuine progress, peace and harmony of modern African society when people develop the sense of duty and honesty. He further says traditional morality is expressed in the ethics of restitution, forgiveness, hospitality, honesty and the care of aged parents, and that traditional morality is the only way through which one can develop its true existentialist theology. Moral values are very essential in this present age where the youths are exposed to a lot of strange ways of life, courtesy of new media technologies; moral values will help to curtail some of the excesses of our youths.

192

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

The Place of the Media in the Promotion of these Values The mass media are encouraging interaction among millions across borders all over the world through the instrumentality of the radio, newspaper, television, films, books, magazine, the social media and other outlets. They influence people and their decisions a great deal hence they have to be fully integrated to galvanise people, and to amplify the positive values of our culture and Christianity so as to make the society a peaceful place. Even though people like the Primate of the Church of Nigeria (Anglican Communion), Nicholas Okoh, laments that western culture had influenced homosexuality in Nigeria through the Internet and satellite broadcasting that has continued to pose a serious challenge to our traditional cultures, religious values and our identity as a people (Afolayan, 2018), yet, the truth remains that the media have certain potentials that if adequately utilised, can bring about the blending of both cultural and Christian values for the development and benefits of the society. There are a whole range of interface between cultural and Christian values that can further integrate the various people of Nigeria and make them formidable in confronting all the ills that are threatening our peaceful co- existence. The media have a critical role to play in actualising this goal by their highlighting the points of convergence between them and their relevance to the society. As the gate-keepers and watchdogs of the society, the media are charged with the responsibility to explain these values to the extent that the people will have a sense of belonging and be united. The media can effectively harness the convergence and divergence between cultural and Christian values for the benefits of the society through their functions. For instance, to erase the misconceptions about our culture, and to stop Nigeria art, culture and tradition from being branded as fetish, idolatry and paganistic or satanic as Awodiya (2015, p.50) observes is being done at present, it has to prove that our culture is not shrouded in secrecy and diabolism. The media should be given access to witness every aspect of our cultural festivals so that they can be at liberty to objectively report what they have seen to the public for the people to have better understanding, and thereby wipe away the negative impressions that people hitherto had about these festivals and their practitioners, especially those considered to be fetish, animalistic, and diabolical. Also, the media can conveniently serve as channels for reserving, translating, transmitting and reinforcing cultural and Christian values from one generation to the other by the way they present and frame their stories through mass-orientation and propagation. Agunloye (2019) is of the opinion that the media is an art as well as industry, and that it is culture, the most persuasive and influential part of our culture hence he refers to „cultural transmission‟ as the ability of the media to teach the various norms, rules and values that exist in a society and ensure their transfer from one generation to the next” (p. 20). This is necessary because “clearly, for culture to survive, it has to be transmitted from one generation to the other and this is one of the traditional functions of communication, and invariably the media” (Guanah & Dalung, 2018, p. 234). Media contents replete with these values will enable Nigerians get used to them, and eventually inculcate them in their daily affairs. Beyond these, they must give continual coverage and reportage to these values, and they should be reported in Nigerian indigenous languages to enhance understanding and implementations of these values.

193

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

The media have persuasive powers, and these can be used to bring about harmonious living among citizens by reinforcing both cultural and Christian values, and wiping out hitherto deeply rooted misconception that both do not have points of convergence. As a tool of education, the media can successfully blend and explain these values to bring about social integration of Nigerians for peaceful co-existence and the eradication of hate and conflict of all shades, bearing in mind that they possess the capability to sustain culture and enhance development. The media should give those who are vast in the areas of culture and Christianity the opportunity to come forward to educate the populace, this is necessary because it seems to be the reason there are constant clashes and disagreements between culture and Christianity. Da vies (2011) cites http://www.newi.ac.uk/medwyn/medwyn.html as saying that the media are certainly the most influential mediators, representers and purveyors of values, beliefs and social practices within society, that they produce "our" collective identity; they reflect or reproduce "our" sense of collective national identity, speaking for society as a whole (p. 2). Since culture is learned, beyond the shores of Nigeria, the media can serve as the fora to learn our cultural and Christian values that will eventually impact positively upon the lives of the audiences, and invariably flow into the larger society to enhance peaceful coexistence. They can effectively bring about a near-Eldorado society by educating and indoctrinating the people with positive values in line with the tenets of both the social learning and cultivation theories. This can be achieved through the Internet, and by having a working and professional relationship with international media stations. As agents of socialisation, Moemeka (1991) notes that: The mass media help to unify society and increase social cohesion by upholding and teaching a broad base of common social norms, values and collective experiences... the mass media help transmit culture and social norms from generation to generation.

Conclusion and Recommendations There are lot of advantages the society can derive from both cultural and Christian values today if not for misconceptions. Hence the media have vital roles to play in educating the populace about these values so the society at large can benefit from them. The media have the ability to wipe out these said misconceptions, by letting the people know that by making little adjustments to their attitudes when they put these values into use, the society can eventually become a better place for all to live in. These values will go a long way to make the society better if citizens adopt and abide by them. Based on the foregoing, the following recommendations are therefore given:

1. The media should encourage Nigerians to imbibe both cultural and Christian values through their reportage.

2. The reportage of these values should be regular, and should be far above the reportage given to Western values by the media.

3. The government should ensure these values are taught in schools, and parents should also teach their children values at home right from their formative years.

4. The media should take it as a special assignment to continue to enlighten the populace about these values. 194

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

References Adeseye, F. & Ibagere, E. (1999). Communication and man: A theoretical base for the student. Akure: Ola-Olu Enterprises. Adler, R., Rodman, G. & Sevigny, A. (2008). Understanding human communication. Oxford: Oxford University Press. Afolayan, K. (2018). Do You Agree? Homosexuality Is Hindering Nigeria`s Progress Primate Okoh. Retrieved from http://www.naijaloaded.com.ng/news/ do-you-agree-homosexuality-is-hindering-nigerias-progress-primate-okoh Agunloye, I. I. (2019). Information dissemination and grassroots mobilisation in contemporary Nigeria: the role of national language newspapers. In E. S. Dandaura & B. F. Ayakoroma (Eds.), National Language Newspaper and Development in Nigeria (pp. 1-29). Ibadan: Kraft Books Ltd. Anaeto, S., Onabanjo, O. & Osifeso, J. (2008). Models and theories of communication. Maryland: African Renaissance Books Inc. Anwuluorah, P. O. (2016). Religious paradoxes in the context of traditional moral values of the Igbo, South-East Nigeria. In E. C. Umezinwa., K. L. Nwadialor., I. L. Umeanolue & N. J. Obiakor (Eds.), Humanities and African Values (pp. 53-63). Awka: Fab Ameh Nig. Ltd. Appleyard, D. (2016). Polyamory, strange world of couples who openly share lovers: We are a devoted couple with 100 lovers in 3 years. Retrieved from sunnewsonline.com/new/polyamory- strange- world- of- couples-who openly-share-lovers/. Aseka, E. M. (2009). Culture and dress: Need for a national dress code. Retrieved from www.aau.org/aur-hivaids/ws Authorised King James Version (1986). The Holy Bible. Grand Rapid Michigan: World Bible Publishers Inc. Awodiya, M. (2016). Managing our culture and securing our future. Retrieved from https://www.thisdaylive.com/index.php/2016/04/10/managing- our-culture-and-securing-our-future/amp/. Awodiya, P. M. (2015). Cultural education as a catalyst for national development. In B. Ayakoroma (Ed.). Effective Cultural Administration in Nigeria: A Critical Source Book (pp. 48-57). Ibadan: Kraft Books Limited. Ayakoroma, B. (2018). National orientation, cultural imperatives and the change agenda in Nigeria: A Proposal for News Editors. BANCHI: Nasarawa Journal of Theatre and Media Arts, 5(1), 1-21. Ayakoroma, B. F. (2011, June) Arts, culture, language and national interrogation. Bein g a lecture delivered at the National Institute for Policy and Strategic Studies ( NIPSS), Kuru Jos. 21st. Ayakoroma, B. (2003, December 17). Music and drama as expression of Izon culture. The Pointer, p. 16. Bakare, R. O. (1990). Integrative culture and culture dynamics. Unpublished M.A Term Paper, University of Calabar, Calabar. Blake, C. (1993). Traditional African values and the right to communicate. Retrieved from www.msu.edu/DMC/AfricanJournal. Bohannan, P. & Curtin, P. (1995). Africa and Africa’s prospective. London: Waveland Press. 195

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

Davies, C. (2011). Media, society and culture. Retrieved from http://masscommunicat ionresearches.blogspot.com/2011/12/media-society-and-culture.html?m=1 Egbemode, F. (2007). Intimate affairs. Lagos: Las Olut Productions. Egbule, P. O., Emuebie, E. J., Ifeoma, G. & Egwu, G. I. (2016).. Promoting African cultural values: The role of the mass media. In E. C. Umezinwa., K. L. Nwadialor., I. L. Umeanolue & N. J. Obiakor (Eds.). Humanities and African Values (pp. 384-393). Awka:Fab Ameh Nig. Ltd. Enuwosa, J. (1998). African Christian Theology. In I. Egbe & D. Adelugba (Eds.). African Culture and Mythology (pp. 73-83). Ibadan: End-Time Publishing House Ltd. Esima, N. (2011). Can Christianity accommodate our culture and traditions? The Pointer, p. 18. Field, M. (1991). Faith in the media? London: Hodder & Stoughton. Good News Bible (1994). Good News Bible (2nd ed.). New York: The United Bible Societies. Guanah, S. J. & Dalung, R. (2018). Media and Culture: The intersections and interventions. BANCHI: Nasarawa Journal of Theatre and Media Arts, 5 (1), 224-245. Guanah, S. J. (2014). Comparative study of Nigerian press coverage of male and female aspirants in the 2013 gubernatorial election in Anambra state. An unpublished M.Sc. dissertation, Department of Mass Communication, Anambra State University, Anambra State, Nigeria. Guanah, E. E. (2007). A Short History of Kabowei Kingdom. Lagos: MediaMix C ommunications Nigeria Ltd. Idowu, I. (1978). African traditional religion: A definition. London: Score Press Ltd. Igbinoba, A. O. (2009). Public perception of the cultural relevance of BBA reality TV show: A study of Covenant University staff and students. International Journal of Social Sciences and Humanities Review, 2 (2), 19-31. Marghalini, K., Palmgreen, K. & Boyd, D. (1998). The utilisation of direct satellite broadcasting (DBS) in Saudi Arabia. Journal of Broadcasting and Electronic Media, 42. Retrieved from http://www.questia.com. Maxwell, J. C. (1982). The Maxwell leadership Bible: New King James Version. Nashville-Tennessee: Thomas Nelson Bible. McLuhan, M. (1965). Understanding media: The extension of man. New York: McGraw-Hill Books Company. Moemaka, A. (1991). Reporters' handbook. Lagos: Sey-Kar Publishers. Obiefuna, B. A. C. & Izuegbu, C. S. (2016). The Igbo value of Justice: A tool for good governace in Nigeria. In E. C. Umezinwa., K. L. Nwadialor., I. L. Umeanolue & N. J. Obiakor (Eds.), Humanities and African Values (pp. 141-153). Awka:Fab Ameh Nig. Ltd. Okafor, I. M., Osajie, N. J., & Okobia, N. Faith. (2016). Religion as a vehicle for promoting African norms and values in contemporary Nigerian society. In E. C. Umezinwa., K. L. Nwadialor., I. L. Umeanolue & N. J. Obiakor (Eds.). Humanities and African Values (pp. 108-116). Awka: Fab Ameh Nig. Ltd.

196

SAU Journal of Management and Social Sciences www.sau.edu.ng/colmassjournal (ISSN: 2550-7302), Volume 5, Number 1, June 2020

Okodo, I. (2016). Igbo traditional values: The sine qua non for a healthy society. In E. C. Umezinwa., K. L. Nwadialor., I. L. Umeanolue & N. J. Obiakor (Eds.). Humanities and African Values (pp. 64-753). Awka: Fab Ameh Nig. Ltd. Okwueze, M. I. (2004). Religion and societal development. Lagos: Meerit International Publications. Oluyemi-Kusa, D. (2006). Men are from Mars, women are from Venus: Gender roles in the peace process in Nigeria. Unpublished paper presented at the National Peace Forum, Abuja. May 10th. Omosor, O. F. (2019). Christianity and African traditional Medicine: A Critical Study from Afro-Biblical Perspective. University of Uyo Journal of Humanities, 23(2), 363-384. Oyibode, A. (2017). Interview: Why we must cherish our cultural values as Africans- Okeke. Retrieved from https://www.naij.com/1097225-interview-why-cherish- cultural-values-africans-okeke.html.com. Schalkwyk, J. (2000). Culture: Culture, gender equality and development cooperation. Retrieved from http://www.acdi-cida.gc.ca The Comparative Study Bible (1984). The Comparative Study Bible: A parallel Bible- New International. The Comparative Study Bible. Grand Rapid, Michigan USA: The Zondervan Corporation. Ukadike, O. J. & Iwegbu, C.J. (2012). Values education in Nigeria. In V.T. Jike (Ed), Contemporary Public Issues in Nigeria, for schools and Colleges (pp. 32-48). Ekpoma: Golden Edge Print. Warren, R. (2012). What on earth am I here for? Michigan: Purpose-Driven Life. Weiner, E. S. C. & Simpson, J. E. (2014). Oxford English Dictionary (2nd ed.). Oxford: Oxford University Press. Wikispaces (2009). Ethics in public relations. Retrieved from https://ethicsinpr.wikisp aces.com/Cultural+normsy Woolfe, L. (2002). The Bible on leadership. New York: AMACOM.

197