YORUBA LANGUAGE ACCULTURATION PROGRAM FOR TEACHER TRAINING IN NIGERIA

Solomon Olanrewaju Makinde
Lagos State University-Ojo
Nigeria

Introduction
The Acculturation Program for the Yoruba Language 
A Typical Acculturation Program
Benefits and Limitations of the Acculturation Program
Recommendations
Endnotes
References

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Introduction

Nigeria is a multilingual and multicultural state.  As is characteristic of multilingual states, there are groups that can be distinguished on cultural or ethnic grounds.  Bamgbose (cited in Koseemani, 2000) notes that Nigeria ranks third in the world with 513 ethnic languages spoken, behind Indonesia with over 800 and Papua New Guinea with over 600.  The federal government of Nigeria came out with what could be regarded as an indigenous language policy in the National Policy on Education (NPE) in 1977, revised in 1981 and 1998.  Article 10 of the policy states:

In addition to appreciating the importance of language in the educational process, and as a means of preserving the people’s culture, the government considers it to be in the interest of national unity that each child should be encouraged to learn one of the three major languages other than his own mother tongue.  In this connection, the government considers the three major languages in Nigeria to be Hausa, Igbo and Yoruba . . . (Federal Republic of Nigeria, 1998, p. 8). [paragraph 1]

Because Nigeria is a multicultural state, the indigenous language policy is no doubt an attempt to give recognition to and actualize the multicultural approach in order to ensure the effective socialization of succeeding generations into their own culture.  According to Koseemani (2000), the adoption of the three major languages might instill national identity among various groups, thus providing a means of creative encounter between the groups and also between the people and the government.  The ability to communicate with at least one other Nigerian language seems to be a means of inculcating national consciousness into Nigerians.  The position of the government is made clear in the NPE of 1998 that the language of environment is to be taught as a first language (L1)¹  where it has orthography and literature.  Where it does not have them, it shall be taught with emphasis on oracy as a second language (L2).  In addition, one major Nigerian language other than that of the environment would be taught as L2. [paragraph 2]

There is no doubt that this multicultural policy will enhance national integration, and it will aid the improvement of the people’s understanding of life and culture of other ethnic groups.  However, the government is not unaware of the fact that there are still more than 500 indigenous languages and cultures in the nation.  The choice of three major languages was borne out of the consideration that each represents the language of wider communication in its region.  Thus, Igbo is spoken predominantly in the Eastern region, Hausa in the Northern region, and Yoruba in the Western region. [paragraph 3]

To implement the language provisions in the NPE, colleges of education have developed L2 programs in the major Nigerian languages.  For instance, Federal Colleges of Education in Pankshin, Zaria, Azare, Katsina, Kano, Kontagoro, Yola, Osiele, Abeokuta, and Ojo offer Igbo as L2, along with Adeyemi College of Education, Ondo; St. Andrews College of Education, Oyo; and Osun State College of Education, Ilesa and Ila-Orangun.  These colleges are located in the northern and southwestern parts of Nigeria.  Hausa language is offered as L2 in the southwestern and eastern colleges of education while Yoruba language is taught as L2 in northern and eastern colleges of education.  Cross-ethnic/tribal teaching of these major languages has helped in achieving the desired goals of education in Nigeria (Kammelu, 2001). [paragraph 4]

The Acculturation Program for the Yoruba Language

The acculturation program is an integral aspect of the National Certificate in Education (NCE) program in the colleges of education.  In the Minimum Standards for Nigeria Certificate in Education published by the National Commission for Colleges of Education in 1996, the course description is given as follows:

Acquisition of higher language proficiency through familiarization with local settings, interaction with people especially the Yoruba traditional society, visits to villages, historical locations and traditional institutions.  Gathering information on the history and life of the people.  Writing on any of the above compared with students’ own culture (p. 109).

In this course description, acculturation is implied as the process of familiarizing oneself with the culture of the speakers of the target language for the purpose of acquiring higher language proficiency. [paragraph 5]

Culture, according to Umoren (1995), is an expression of the totality of a people's way of life and living (p. 35).  Culture is a universal expression involving a complex holistic look at the society.  Thus, the culture of a people is expressed through beliefs, knowledge, tools, arts, law, morals, language, literature, rituals, dances, child care, burial rites, mode of dressing, housing patterns, religious practices, and vocations. Ukwuma (2004) observes that language is part and parcel of society, and the culture of a people is duly transmitted through their language.  In other words, culture is expressed in language and language communicates culture.  [paragraph 6]

Student-teachers enrolled in L2 programs² are expected to familiarize themselves with the aforementioned aspects of culture.  For a Yoruba L2 program, Oyo town and environs have been chosen as the setting for this purpose.  Students from Federal Colleges of Education usually report at Federal College of Education (Special), Oyo, while those from state colleges of education usually report at St. Andrews College of Education for the acculturation program. [paragraph 7]

It is specifically stated in the Minimum Standards for Nigeria Certificate in Education that students of the program are expected to spend a long vacation in an institution where the language is spoken.  By living among the people, their spoken skill improves through contact with native speakers and they learn the culture of the people.  The course is expected to last between three and four months in Oyo town and each institution is supposed to be responsible for the sponsorship of this program.  Meanwhile, students are usually accompanied by a male and a female lecturer from their colleges to the hosting institution. [paragraph 8]

A Typical Acculturation Program

I once participated in the acculturation program as a lecturer of the Yoruba language in Federal College of Education (Special), Oyo, and had an opportunity to observe what happened during the program.   A typical acculturation program includes four components: opening ceremony, lectures, visits, and closing ceremony. [paragraph 9]

An opening or welcome ceremony is usually attended by lecturers from the Department of Yoruba and Other Nigerian Languages, principal officers of the hosting college, and students of both the visiting and hosting colleges. Discussions are usually held in Yoruba and  English. [paragraph 10]

Lectures are usually delivered by lecturers from the hosting institution on the following topics:  

• The Yoruba sound system: Students are taught the correct pronunciation of Yoruba alphabets, the major tones in Yoruba language, homonyms, assimilations, and elisions of vowels in the spoken form.  
• The Yoruba history and culture: Students are introduced to the origin of the Yoruba people, their locations today in and outside Nigeria, their characteristics, food, clothing, traditional political system, family relationship, value system, and religion. 
• The Yoruba folktales: Students are exposed to folktales of different types in Yoruba language.  Types include creation stories, the why stories, and those based on the teaching of morals.  
• Yoruba songs and short poems/rhymes: Yoruba songs include those on ceremonies, lullabies, and those based on language games.  
• The Yoruba traditional education: Highlights include the seven aspects of traditional education among the Yoruba people, including development of later physical skill, respect for elders and peers, intellectual development, vocational development, community participation, development of ethical character, and promotion of cultural heritage (Fafunwa, 1983, p. 48).  
• The Yoruba orthography: Students are introduced to the old and modern orthography of Yoruba language.  
• Cooperative associations among the Yoruba people: Associations could be occupational or religious in nature or be based on age or peers.  
• Yoruba greetings: Students are taught the various forms of greetings based on time of the day, season, activity, people involved in different vocations, ceremonies, festivals, and situations.  

Students are allowed to ask questions at the end of each lecture.  [paragraph 11] 

Students also visit a variety of places and are engaged in learning activities:
 

• Weaving sites at Isenyin in Oyo State: Students see the machines used in weaving and learn names of materials involved in weaving.  
• Traditional hairdressers: Students learn to identify different styles of hairdo and the materials used by hairdressers.  
• Palm-kernel oil factory: Students observe workers in action and are introduced to the process involved in producing palm-kernel oil.  
• Black soap factory: Students observe workers and learn to identify instruments and materials involved.  
• The king’s palace:  It is like the palace of the Alaafin of Oyo. They are introduced to important places and names of objects in the palace.  
• The Akesan market: Students go to an ancient market like this to interact with merchants in order to learn the language of market transaction and bargaining.  
• Traditional ceremonies: Students take note of greetings, speeches, songs, drumming, and other traditional practices in marriage, naming, chieftaincy/coronation, and funeral ceremonies.  
• Other historical places:  Students visit places like Olumo Rock in Abeokuta, The Oranmiyan Staff of Ile-Ife, Ikogosi Warm Water Spring, Cultural Center at Ibadan, and Osun’s Shrine at Osogbo.  
• The Ifa House: Students watch devotees as they observe their religious practices in chants and songs.  
• Churches: Students attend worships conducted in Yoruba and English languages.  
• Mosques: Students participate in worships conducted in Arabic and Yoruba languages. [paragraph 12]

Finally, students participate in a closing or farewell ceremony, also attended by lecturers and principal officers and students of the hosting institutions.  During the ceremony, teacher-trainees are given the opportunity to express themselves in Yoruba language on their observations and gains during the program.  Meanwhile, students on acculturation program are expected to write their reports individually. [paragraph 13]

Benefits and Limitations of the Acculturation Program

As indicated earlier, each institution is supposed to be responsible for the finance of the acculturation program.  Due to the factor of poor funding, however, students pay for the acculturation program. The payment covers transportation, room and board, honoraria for participating lecturers, and other expenses charged by the hosting institution.  Owing to this situation, the acculturation program lasts for four or, at most, six weeks instead of the stipulated three-or-four months. [paragraph 14]

Despite the time limitation, I found that teacher-trainees of the Yoruba L2 program benefit greatly from the acculturation program.  Exposure to the natural linguistic environment leads to the improvement of their oracy and literacy skills. Additional benefits of the acculturation program are associated with national integration, national development, effective communication, language growth, and job opportunities. [paragraph 15]

Firstly, the teaching of Yoruba and other indigenous language as L2 and the acculturation program have promoted national integration in Nigeria. Teacher-trainees from one geo-political zone come to a new one, studying the language and culture of the people.  This makes it possible for them to understand and appreciate the culture of the other people. [paragraph 16]

Secondly, development can thrive only where there is unity.  Development is only possible when there are no ethnic rivalries and rancor.  In spite of the fact that political differences exist in the nation, people recognize the need to sink differences through dialogue. [paragraph 17]

Thirdly, teaching and learning of Nigerian languages and participating in the acculturation program have also been promoting effective communication among the speakers of the languages concerned. Effective communication is the gateway to mutual understanding. [paragraph 18]

Fourthly, the teaching of Nigerian languages as L2 is not limited to Nigeria. Some universities in the United States of America run L2 programs on selected African languages including Igbo, Hausa and Yoruba. The status of these languages is thus enhanced as more people study them. [paragraph 19]

Lastly, graduates of  the Nigerian languages as L2 programs are offered employment in some Federal and State secondary schools. This is a step towards the eradication of the unemployment problem in Nigeria. [paragraph 20]

Recommendations

Personal and educational gains of the teacher-trainees through this program are noticeable.  Programs like this also contribute to national unity and development.  Thus, I recommend the following improvement to the program:

• Considering the benefits of the teaching and learning of Nigerian languages as L2, the Federal and State government should increase subventions to the colleges in order to finance the acculturation program effectively.
• Communicative competence is the goal of any language teaching and learning.  For the beneficiaries of the acculturation program to attain a near-native-speaker competence, the acculturation program should be made to last for six months.
• The orthography of more Nigerian language should be developed and such languages should be used as media of instruction in schools where the languages are spoken.
• Associations of Nigerian languages should enlighten the general public more about the teaching of Nigerian languages as L2.  Teachers of these languages should also work harder in the area of publishing textual materials for language instruction.
• Educating children in their indigenous language in the formative years should be intensified.  To increase the quantity and quality of teachers who can teach them in pre-primary schools and in the first three years of primary education in the MT or the language of immediate community as enshrined in the 1998 NPE, more teachers for the L2 should be recruited. [paragraph 21]

 Endnotes

1. L1 stands for the first language, the mother tongue, of a speaker whereas L2 refers to a second language to a speaker.  

2. L2 programs are designed to train teachers to be able to instruct one of the three major languages as L2 at the junior secondary school level.

References

Fafunwa, B. A. (1983). Cultural heritage dimensions of indigenous Nigerian education.  In P. Obanya and E. Arinze (Eds.), The use of cultural heritage in Nigerian education (pp. 48 – 58). Ibadan, Nigeria: Kelu Bestway Press.  

Federal Republic of Nigeria (1998). The national policy on education.  Lagos: Government Press.

Kammelu, N. (2001). Student-teachers and L2 teaching: An appraisal.  In O. Arochunmalese (Ed.), Nigerian languages: The past, the present and the future: Education and the universal basic education (UBE) (pp. 88 – 98).  Akure: Nigerian: JBS Printing-Publishing Company.

Koseemani, J. M. (2000). The language policy in poly-ethnic Nigeria.  In K. Babariade (Ed.),  Education and the challenge of patriotism in Nigeria (pp. 157 – 164). Ijebu Ode, Nigeria: Philosophy of Education Association of Nigeria (PEAN).