culture,
interference
The Concept /View of Various Nigerian/International Educationists On Indigenous Language As A Determinant Of Improving Cultural Values
In this section, we are going to understudy various distinguished Educationists who believe that for a child to have total education, the promotion of the use of indigenous language should be encouraged.
According to the international literacy institute:
In the classroom of many developing countries, a significant portion of children are either illiterate in their mother tongue or receive only a few years of mother tongue instruction before a second (usually international) language is learned/introduced as a medium of instruction. more and more children enter school with a multiplicity of languages and cultures, it is truly in the best interest of any nation to develop its children literacy skills using models, methods and practices that ensure success for all its children.
In view of this, G.Moody (1975) states that: ‘In traditional Nigerian society as have been said, culture was transmitted but today this responsibility has to a large extent developed in the school. The use of language is an important vehicle in transmitting culture. In Nigeria, every child is required to learn the language of the immediate environment and one of the three major Nigerian languages: Hausa, Yoruba, and Igbo (NPE 2004). Government takes the study of Nigerian language seriously because it recognizes the importance of language not only as a means of promoting social interaction and national cohesion but also as a means of preserving culture.
Nigerian languages are full of proverbs and idiomatic expressions that are peculiar to the respective ethnic groups which speak them. When children read language books or undertake comprehension exercises in schools, they learn the idiom and expressions and the cultural images attached to words. It is very pertinent to note that it is during the secondary level that the child appreciates cultural transmissions. It is also noteworthy that some modern literatures have incorporated elements of oral traditions, but most of it is based on models from western literature. The exploitation of form, heightening of style and descriptive function of the literature are clearly found in oral literary forms. Children imbibe indigenous culture through unconscious learning of native language, manners and attitudes towards others in the community and conscious or intentional imparting of the culture through reading and writing.
In view of this, Babs Fafunwa(1974), says that ‘education starts with the correct use language. The indigenous language is the child’s best access to education.’ Hence, our indigenous language can not be neglected in any sort because whether we like it or not, It is the link to the future of national development.
Our cultural values are what makes us different from the European world and if we say that we are independent then the values which are our directions and messages of hope should not be allowed to experience dearth. We do not have to experience language linguicide as experienced in Australia or other countries for us to begin to appreciate our cultural values.
According to the international literacy institute:
In the classroom of many developing countries, a significant portion of children are either illiterate in their mother tongue or receive only a few years of mother tongue instruction before a second (usually international) language is learned/introduced as a medium of instruction. more and more children enter school with a multiplicity of languages and cultures, it is truly in the best interest of any nation to develop its children literacy skills using models, methods and practices that ensure success for all its children.
In view of this, G.Moody (1975) states that: ‘In traditional Nigerian society as have been said, culture was transmitted but today this responsibility has to a large extent developed in the school. The use of language is an important vehicle in transmitting culture. In Nigeria, every child is required to learn the language of the immediate environment and one of the three major Nigerian languages: Hausa, Yoruba, and Igbo (NPE 2004). Government takes the study of Nigerian language seriously because it recognizes the importance of language not only as a means of promoting social interaction and national cohesion but also as a means of preserving culture.
Nigerian languages are full of proverbs and idiomatic expressions that are peculiar to the respective ethnic groups which speak them. When children read language books or undertake comprehension exercises in schools, they learn the idiom and expressions and the cultural images attached to words. It is very pertinent to note that it is during the secondary level that the child appreciates cultural transmissions. It is also noteworthy that some modern literatures have incorporated elements of oral traditions, but most of it is based on models from western literature. The exploitation of form, heightening of style and descriptive function of the literature are clearly found in oral literary forms. Children imbibe indigenous culture through unconscious learning of native language, manners and attitudes towards others in the community and conscious or intentional imparting of the culture through reading and writing.
In view of this, Babs Fafunwa(1974), says that ‘education starts with the correct use language. The indigenous language is the child’s best access to education.’ Hence, our indigenous language can not be neglected in any sort because whether we like it or not, It is the link to the future of national development.
Our cultural values are what makes us different from the European world and if we say that we are independent then the values which are our directions and messages of hope should not be allowed to experience dearth. We do not have to experience language linguicide as experienced in Australia or other countries for us to begin to appreciate our cultural values.
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