Folk songs as contrivance for promoting yoruba cultural values and social interaction among yoruba children

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Folk songs as contrivance for promoting yoruba cultural values and social interaction among yoruba children

Sunday Olufemi Akande, Department of Performing Art Olabisi Onabanjo University Ago Iwoye, Ogun State, Nigeria

Music is share of culture and therefore establishes an integral part of the life of people. The inherent value of folk music cannot be challenged in promotion of cultural values and social interaction in a Yoruba child and in the making of a child as being resourceful, useful and a good citizen, living according to the societal norms and customs. This study employed the historical research method. The study identifies and provides musical notation of some selected Yoruba folk songs materials that can be interpreted musically and also examines the influence and efficacy of Yoruba folk songs in promoting cultural and moral values and social interaction among children. The lyrics of some selected folk songs were analysed. The findings revealed that folk songs establish a vibrant forum through which members of a society respond and acclimatize to the culture of the society and a veritable tool for social interaction. It therefore recommends that contemporary government and cultural institutions like traditional leaders, Obas (Kings) and chiefs should provide better funding and cultural support in order to ensure preservation of such cultural institutions and heritage. The media will also do so much through an incessant broadcast of folk songs.

Keywords: Folk Songs, Contrivance, Promoting Cultural Values and Social Interaction. folk song contrivance promoting cultural

Сандей Олуфемі Аканде, кафедра виконавського мистецтва, Університет Олабісі Онабанджо Аго Івоє, штат Огун, Нігерія

Народні пісні як спосіб пропагування культурних цінностей та соціальної взаємодії між дітьми народу йоруба

Традиційна музика є невіддільною складовою життя людей та їхньої культури. Важко переоцінити значущість народної музики, оскільки вона виступає ключовим джерелом взаємодії з дітьми народу йоруба, а також сприяє формуванню дитини як творчої, винахідливої, корисної та добропорядної особистості, що відповідає суспільним нормам і звичаям. На матеріалі нотних записів обраних традиційних мелодій народу йоруба та їх текстів розглянуто вплив пісенної творчості на формування культурних, моральних цінностей у дітей, а також звернено увагу на її важливе значення в цьому процесі та загалом у соціальній взаємодії між дітьми. Проведена розвідка дозволила зробити висновки, що народні пісні створюють живий форум, за допомогою якого члени суспільства реагують на культурні цінності суспільства, звикають до них; окрім того, пісенність виступає справжнім інструментом соціальної взаємодії. Автор статті рекомендує владним лідерам поліпшити фінансове забезпечення наявних нині культурних установ та посприяти збереженню національної спадщини народу йоруба шляхом регулярної трансляції народних пісень через засоби масової інформації.

Ключові слова: народ йоруба, народні пісні, діти, соціальна взаємодія, пропаганда культурних цінностей.

Introduction

The efficacy of music in every African culture and human endeavors cannot be undermined. Music appears a veritable tool for promoting cultural values, identity and social interaction. Music plays the role of an agent for the promotion, sustenance and preservation of culture.

Okafor [1986] asserts that no study of culture is complete without a close and corresponding study of the music of the people. It is impossible to know enough of other people on other lands, without a corresponding study of their music. Through music, the traditional society is able to control groups, individuals, sections within the society. Mbanugo [1990] specified that in each ethnic society of Nigeria, music controls and regulates social behavior. It does so by providing either direct warnings to erring members or by directly indicating what is considered proper behavior to members of the society. Through musical activities and experiences, members of a society or children in a peer group acquire knowledge, skills, attitudes and appreciation of their customs, norms and general aesthetic values. It is almost impossible to talk about a given society without reference to their music.

The natural instinct makes music appeal to the mind of every child and thus become an alluring agent useful in promoting or instilling Yoruba core values on children. The relevance or effects of folk music cannot be overemphasized in the birth of social interaction. Folk music is characterized by sound and pitch, rhymes, choreography, body percussions, dramatization, dance and games play a very vital role. In most cases, folk music goes along with games as they inculcate moral values and playing simultaneously. These are songs, dances and games of the community, which are part of their culture. They are part of our culture, our identity and Yoruba heritage. Folk music, songs and dances are closely associated and they constitute an integral part of the daily activities of the Yoruba people, appealing to specific age groups and occasion. Music is an indispensable part of the social life of the community and it is woven in lifecycle ceremonies, such as weddings, sowing or harvest time festivals, funerals, as well as healing and initiation ceremonies [Frank 2012].

Music and Culture

Throughout the world, every culture has its own tradition. This reflects in their dressing, language structure, work, the way they live, social relationships, education and governance. Culture cannot be divorced from the society because important stages of an African person's life are often marked with music. Music is found in every known culture, past and present, varying widely between times and places. There are lullabies, children's game songs, and music for adolescent initiation rites, weddings, title-taking ceremonies, funerals, and ceremonies for the ancestors. Among the Yoruba of Nigeria, Music is the communicative voice of culture, and often that voice is clearest in one particular society or region.

Okafor [2005] asserts generally about the musical life of Africans that `music is more integral with life in Africa and among Africans than it is in most other societies. In this respect, it is central to life in much the same way as is culture. Music is one of the few cultural phenomena and every child can be known through its music. African, especially Nigerian traditional music has experienced turbulence and violence during the course of transition from the diverse traditional cultures to modern and popular cultural identity. This effected a change into the traditional musical orientation of the people by introducing Western religion and education with the practice of European musical idioms in the nineteenth century. However, in spite of the heavy influence of acculturation, civilization and modernization, the roles and functionality of traditional music in African culture in its various contexts should not be overlooked.

Folk Music

Folk music in Nigeria happens not to be a communion of the living only. It is equally a communion between the living and their dead, manifest in the preference for the mysterious potencies of inherited ancient instruments, costumes, symbols and methods; the reverential deference to traditional modes and rituals, including libation and sacrifice; and in the characterised dance and dramatic representations of ancestral masquerades [Nzewi 1980]. This means that folk music is a music passed down from one generation to the another.

Folk music is performed with series of activities such as stories dances and accompanied with traditional instruments. Though, some performances may not be with instrumental accompaniment. Varieties of folk music manifest in different ethnic groups in the instruments, their performance requirements and implications; in the music types, forms and textures, in the performance rites and language. Folk music is an identity with the environment as witnessed in the imitation of animal sounds in folk music, the characterisation of animal behaviours in mime, masquerade and other forms; the folk thought that determines choice of material for instrument building with regard for the latent and imbued tone quality, resonance and enigmatic potentials; the use of water for toning, resonance and tuning of some instruments; the various dance motifs that are inspired by bird and animal movements; most of all in the folk music are reflected a lot of these life forms. In the opinion of Olagunju [1997], „The Yoruba are a song loving people. No aspect of their life is devoid of song. In joy or in sorrow, time of meeting and departure, time of exhortation or rebuke and so on. There is always song to express the situation. In fact songs are seen as a powerful channel through which the Yoruba people express their mind. Songs encompasses their daily lives and inspire them while at work. Songs among the Yoruba people is a reflection ofpeople's feeling and those feelings center especially around their world views and nature”.

Yoruba Folk Songs and Moral Values

Omo to Mo Iya re loju andIya ni Wura are examples of moral folk songs that promotes and reverence as one of the Yoruba core values. A responsible child is such who respects and honours parents and other elders and adopts good values and conforms to same in the society. Yo- ru ba people believe that children are the most important heritage and legacy to leave behind after death and it is the reason why they do everything possible to have morally brought up and be good children. According [Bolaji, 2013] traditional folksongs of the Yoruba people cannot be separated from their cultural values, identity, and historical antecedents. Neither can it be separated from their cultural transmission that passes through the oral tradition of the Yoruba society. Through this singular act, the indigenous belief, norms, cultural heritage and tradition of the Yoruba people are preserved orally from one generation to another.

According to Nzewi [1991] `music accompanies the life of a black man from the womb to the tomb, being featured at celebrations; to announce the birth of a baby, at children's games, at peer group functions, at work and leisure, in religion and death. The musical activities go a long way in helping a child to understand his roles in the society and learn about his culture and immediate surroundings, thereby preparing him for an effectively independent adolescence. A Yoruba child learns respect for elders and equals. A Yoruba child also learns honesty and how to be a good citizen often known by the Yoruba people as “Omoluabi”. Every child is also made to know the consequence of every misconduct or abnormal behavior. Adedeji [2010] is of the opinion that one of the major weapons in our hands to combat social ill in our society is to propagate music that condemn crime, bad governance, oppression and terrorism; music that encourage decent behaviors, love, harmony, justice, respect for human life, truth, hard work, didactic music that show the path towards a glorious tomorrow.

Some Selected Moral Folk Songs

OMO TO MO YARE LOJU (The Child that Disobey His or Her Mother)

Text in Yoruba:

Omo to mo iya re loju Osi ni o ta omo na pa | 2

Iya toji ya nitori re | 2

Omo ti mo iyare loju Osi ni o ta omo na pa | 2

English Translation

The child that disobey his or her mother will be poor throughout his lifetime | 2

The mother that suffer because of you | 2

The child that disobey his/her mother will be poor throughout his lifetime | 2

IYA NI WURA

(A Mother is Precious)

The song speaks volume of how precious a mother is to a child. The pains a mother went through the period of pregnancy, delivery and at the raising period of the child when the mother took care of the child. This affirms that a mother has done so much for the survival of a child.

Text in Yoruba

Iya ni wura lyebiye ti a kole f'owo ra | 2

O loyun mi fun osu mesan, O pon mi fun odun meta

Iya ni wura Iyebiye ti a ko le f'owo ra

English Translation

Mother is a precious gold that money cannot buy She carried my pregnancy for nine months

And she backed me for three years

Mother is a precious gold that money cannot buy

IYA LOLU TOJU MI

(My Mother Cared for Me)

This folksong teaches a sense of appreciation or gratitude in children. Children are to appreciate the care given to them by their mother. One way of referencing a mother, is by going on errands for her and doing all a mother request of every child. Respect and obedience are core of Yoruba moral values expected of every Yoruba child.

Text in Yoruba

Iya Lolu,Iya lolu toju mi ni k eke re

Eyin re lo fi pon mi

Iya ku ise mi

Emi ki iya mi ku ise,

Pelu iteriba mo `le

Emi ko le ko `se iya mi ran

Iya, iya, iya

English Translation

My Mother cares for me when I was young She carried me on her back

Thanks for all you did for me

I appreciate my Mother for the work done With reference,

I cannot refuse an errand by my mother, Oh Mother, Mother, Mother

KINNI WO FO `LE SE?

(What Will I Do with Stealing?)

This folk song teaches integrity, honesty and uprightness which is not a trait of a thief. Anyone who has those traits will not steal. It teaches the dignity in labour as it is better to work than to steal. There should be any shame if you have to work as a slave than stealing. These values are essentials in every society.

Text in Yoruba

Ki ni o fole se laye ti mo wa

Ki ni o fole se laye ti mo wa

Ka ka kin jale ma kuku de ru

Ki ni o fole se laye ti mo wa

English Translation

What have I to do with stealing on earth?

What have I to do with stealing on earth?

I would rather be a slave than steal

What have I to do with stealing on earth?

Yoruba Folk Songs and Social Interaction

Conclusion

Folk music often reflects the general values of society ranging from day-to-day human activities to fundamental thoughts and beliefs crucial to the derivation of a people's culture. Musical performances also constitute a dynamic forum through which members of a society respond and adapt to new conditions through the retention of relevant elements of existing tradition and assimilation of new ideas. In addition it provide effective acculturative medium through which new members acquire community- shared skills and values. Some of the selected folk songs lay emphasis on respect, honour, honesty, integrity and obedience is core of Yoruba moral values expected of every Yoruba child.

This study revealed that folk songs establish a vibrant forum through which members of a society respond and acclimatize to the culture of the society and a veritable tool for social interaction. It therefore recommends that contemporary government and cultural institutions like traditional leaders, Obas (Kings) and chiefs should provide better funding and cultural support in order to ensure preservation of such cultural institutions and heritage. The media will also do so much through an incessant broadcast of folk songs.

REFERENCES

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