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**Definition of Communication** Communication is the conveyance of a message from one point to another, resulting in an effect. Harold Lasswell\'s framework (1948) encapsulates communication by posing essential questions: Who communicates what? Through what channel? To whom? With what impact? Berel...

**Definition of Communication** Communication is the conveyance of a message from one point to another, resulting in an effect. Harold Lasswell\'s framework (1948) encapsulates communication by posing essential questions: Who communicates what? Through what channel? To whom? With what impact? Berelson and Steiner (1964) characterize communication as the transmission of information, ideas, skills, and emotions through symbols, encompassing words, pictures, and groups. Communication is also the process in which a communicator transmits stimuli, particularly verbal, to influence the behavior of an audience. In essence, these definitions emphasize that communication involves a sender and receiver. It occurs when the recipient comprehends the conveyed message and responds accordingly. The absence of a response indicates one-way communication, but when there is a response, effective communication has taken place. **Functions of Communication in Society** Communication plays a fundamental role in society, serving a multitude of functions that are essential for individual and collective well-being. Here are elaborate explanations of the key functions of communication in society: **Information Sharing**: Communication is the primary vehicle for sharing information. It involves the exchange of data, facts, ideas, and knowledge among individuals and groups. Information sharing is crucial for decision-making, problem-solving, and staying informed about the world, contributing to individual growth and societal progress. **Social Integration**:Communication fosters social integration by connecting individuals within a society. It facilitates social interactions, relationships, and the formation of communities. Social integration is vital for building a cohesive society, promoting a sense of belonging, and fostering cooperation among diverse individuals. **Expressing Emotions**: Communication is a means for expressing and understanding emotions. Verbal and non-verbal cues convey feelings, fostering empathy and emotional connection. Emotional expression contributes to psychological well-being, strengthens interpersonal relationships, and enhances social bonds within a community. **Conflict Resolution**: Communication is instrumental in addressing conflicts. Open and effective communication enables the resolution of disagreements through negotiation, compromise, and understanding. Conflict resolution contributes to social harmony, preventing the escalation of disputes and maintaining a peaceful coexistence within society. **Cultural Preservation:** Communication is a tool for transmitting cultural values, traditions, and knowledge from one generation to another. It includes language, rituals, and storytelling. Cultural preservation helps maintain a sense of identity, heritage, and continuity, fostering a shared understanding of history and values within a society. **Socialization**: Communication plays a crucial role in socialization, the process through which individuals learn societal norms, values, and behaviors. Socialization contributes to the development of individuals as functional members of society, ensuring conformity to shared norms and expectations. **Entertainment and Leisure:** Communication serves as a medium for entertainment, including verbal communication, written media, and visual arts. It offers leisure and enjoyment. Entertainment contributes to the well-being of individuals, offering relaxation, diversion, and a shared cultural experience within a community. **Political Participation**: Communication is instrumental in political processes, enabling citizens to participate in governance through discussions, voting, and activism. Political participation ensures the representation of diverse voices, accountability of leaders, and the functioning of a democratic society. **Economic Exchange**: Communication is vital for economic transactions, negotiations, and market interactions. It involves advertising, negotiation, and business communication. Economic exchange relies on effective communication for the smooth functioning of markets, trade, and financial transactions within a society. **Education and Learning:** Communication is the foundation of education, encompassing teacher-student interactions, textbooks, lectures, and digital learning platforms. Education through communication is essential for individual intellectual development, skill acquisition, and the advancement of knowledge within society. **Innovation and Progress:** Communication facilitates the sharing of ideas, fostering innovation and progress. It includes scientific communication, collaboration, and knowledge dissemination. Innovation and progress rely on effective communication, driving advancements in technology, science, and various fields for the betterment of society. In summary, communication serves as the lifeblood of society, fulfilling diverse functions that contribute to social cohesion, individual well-being, and the overall progress of communities. **What is African Communication System?** Olulade (1998) described traditional communication in Africa as a blend of social conventions and practices that have evolved into distinct communication modes and systems, essentially becoming standard practices within society. This intricate communication system permeates all facets of rural African life. Denga (1988), as cited in Mede (1998), further emphasizes its diverse characteristics, highlighting its dynamic nature and its role as a multi-media and multi-channel system. This traditional communication remains a vital and perhaps the most significant means through which rural communities communicate internally and externally. Despite the emergence of modern-day media in Africa, the continued use of traditional cues and materials remains prevalent, demonstrating their enduring adaptability, acceptance, and recognition among the people. **Reasons Why We Study African Communication System** Studying African Communication Systems is essential for various reasons, offering insights into the diverse and dynamic ways in which communication functions across the continent. Here are some key reasons why the study of African Communication Systems is important: **Cultural Understanding:** African Communication Systems provide a window into the diverse cultures, languages, and traditions of the continent. Understanding these communication systems enhances cross-cultural awareness and fosters respect for the richness of Africa\'s cultural heritage. **Historical Perspectives:** African Communication Systems have deep historical roots, reflecting the development and evolution of societies over time. Studying these systems helps trace historical narratives, societal structures, and the impact of historical events on communication patterns. **Social Dynamics**: Communication is intrinsic to social life, and studying African Communication Systems reveals how societies interact, share information, and maintain social cohesion. Insights into social dynamics contribute to a more comprehensive understanding of community structures, relationships, and societal norms. **Media and Technology Impact:** The study of African Communication Systems sheds light on the influence of modern media and technology on traditional communication methods. Understanding the interplay between traditional and modern communication helps in navigating the complexities of contemporary communication landscapes. **Development and Change:** Communication plays a crucial role in development, and studying African Communication Systems allows for an examination of how communication contributes to or hinders development initiatives. Insights into communication practices inform strategies for sustainable development, including effective community engagement and information dissemination. **Language Diversity:** Africa is linguistically diverse, and studying communication systems involves exploring the myriad languages spoken on the continent. Understanding language diversity is critical for effective communication strategies, education, and the preservation of linguistic heritage. **Identity and Representation:** Communication is central to identity construction and representation, and studying African Communication Systems reveals how individuals and communities express their identities. Recognizing diverse forms of expression contributes to more inclusive and accurate representations, challenging stereotypes and promoting cultural appreciation. **Interdisciplinary Insights:** The study of African Communication Systems involves interdisciplinary perspectives, incorporating elements of anthropology, linguistics, sociology, and media studies. Interdisciplinary approaches provide a holistic understanding of communication dynamics, encouraging collaboration across academic disciplines. **Global Communication Understanding**: Africa is an integral part of the global community, and studying its communication systems contributes to a broader understanding of global communication dynamics. Insights gained can foster more effective cross-cultural communication, helping bridge gaps and fostering global cooperation. In summary, studying African Communication Systems is crucial for gaining a nuanced understanding of the continent\'s rich cultural tapestry, historical narratives, social dynamics, and the evolving landscape of communication in the context of global interconnectedness. **VERBAL AND NON VERBAL COMMUNICATION** **Verbal Communication** Verbal communication makes use of words or mouth including all the sounds made with the mouth, as they relate to spoken words. Verbal communication may be in oral form (spoken words) or a written form. Oral form of communication can be classified into different groups 1\. Spoken language. 2\. Song. 3\. Poetry. 4\. Chants. 5\. Incantations etc. **SPOKEN LANGUAGE:** The code of spoken language is language for everyday conversation. This is most appropriately referred to as words of mouth. The mode is easier to relate and it is the most common among all modes of communication. **SONG**: This is the spoken language expressed melodiously in musical sub session. Various songs are used to express different experiences. There are songs that explains different situations such as grief, happy mode etc. Praise song can be composed for respected members of the society at different occasions such as chieftaincy ceremony. Songs can also help to preserve the history of the people, it can teach and reinforce the voice of the society and can also provide other confusion and trouble times. **POETRY, CHANTS AND INCANTATIONS: P**oetry is language with connotative meaning (words that have meaning form what one is saying). Poetry is usually written farce and words used are arranged in a different way from ordinary everyday usage. Emphasis is always on sound of words and connotative meanings is different from the denotative meaning. Closely similar to poetry is chants and incantations. Chants are special kinds of songs. The difference between chants and song is that song is done articulately in musical succession a chant may not be done that way. Incantations are rendered in praise or worship. This mode of communication like poetry is specially constructed and has a connotative meaning. Incantations can be used to serve different purposes in religious organizations, it could be employed as an inducement to get into character or employed to commune with extra-terrestrial forces. Chants and Incantations can also be used to provide entertainment depending on the circumstances. **STRENGTHS/ADVANTAGES OF ORAL COMMUNICATION** 1\. Immediate feedback. 2\. Reinforcement. 3\. Clarification of ideas. 4\. Oral communication encourages interpersonal relationship. 5\. It removes illiteracy barrier. 6\. It combines sight and sound thus, enabling participants to benefit from both verbal and nonverbal stimulus. 7\. Oral communication encourages usage of ample space to the advantage of the participants in communication. 8. In oral communication, the concept of gatekeeper is not permitted or allowed. **IMMEDIATE FEEDBACK:** The nature of the receiver reaction to a message is transmitted to him awake sender as to what to do next. He will know whether to make changes in the content or form of the message to go ahead as he has initially planned. **REINFORCEMENT(FACE-TO-FACE)**: In one-on-one communication the sender employs the use of non-verbal methods such as facial expression, gesture, tours etc. to give better understanding to to the message being sent. **CLARIFICATION OF IDEAS:** Face-to-face give rooms for the sender to clearly explain his message on the spot. This increases fidelity of the message since misinterpretation and misunderstanding of message can be greatly minimize or reduce. ** It removes literacy barrier**: Oral communication jumps literacy barrier, the participants do not need to be literate before they exchange barriers or thoughts in their mother's tongue. ** In oral communication,** there is no intermediary (gatekeepers) the message goes directly from the sender to the receiver. **DEMERITS OF ORAL COMMUNICATION** 1\. Transience. 2\. Imprecision. 3\. Distortion. 4\. Impracticability. **TRANSIENCE**: Something that flies. Immediately the message leaves the sender to the receiver it flies. (It can't come back) **IMPRECISION**: There may be inaccuracy in the content of oral communication. They don't give time to remove errors. **DISTORTION**: It is not permanent. When it is said It can't be repeated the exact way you said it. **IMPRACTICABILITY**: Oral communication is not practical. It can be forgotten at the same point. **WRITTEN COMMUNICATION** **T**his is the transmitting of messages conveyed in oral form into letters of the alphabet. These letters are then organized together to convey thoughts, feelings, ideas or message between all among participants in communication encounter. **MERITS OF WRITTEN COMMUNICATION** 1\. It is a permanent way of storing information or letters. Memos, books, journals written 100 years ago can still be found with their message remaining intact. These various writing materials are preserved over the years in library and are accessible to those who need them. 2\. It helps in collection of thoughts and choice of words. In this way, messages tends to become more accurate. 3\. Comprehension: At the level of comprehension, the message recipient has the advantage to read it over and over again to clarify any unclear aspect of communication and ensure full comprehension of its content. This way written communication is more efficient and a better option for conveying long complex message. 4\. Reproduction: Written communication gives room for similar reproduction and can be sent from long to far distances. 5\. As a more formal means of communication than the other communication, it carries weight of authority not usually transmitted through the oral communication ratification written communication assist in ratifying businesses transactions and commitment through oral communication. 6\. It minimizes distortion: In a situation whereby messages passes through a various strata, the risk of distortion or twist is reduced by written communication. **DEMERITS OF WRITTEN COMMUNICATION** 1\. **LITERACY**: The participant needs to be literate before communication through the written medium can be successful. 2\. **EVIDENCE**: Written documents can be used as evidence against the writer as it occurs in cases such as libel. ( Defamation is saying what someone is not: Libel means the written form of defamation, Slander is the oral (saying) of defamation). 3\. **CENSORSHIP**: Messages channel through region is prone to censorship which exposes such messages to modification (amendable). 4\. **DELAYED FEEDBACK:** Unlike face-to-face communication, feedback is not immediate in written communication. For instance, we don't receive immediate feedback to a letter written to a friend living in another town. 5\. **UNFAMILIAR JARGONS:** Reports that contain technical jargons, the participants in communication find it difficult to explain them. **NON-VERBAL COMMUNICATION** The non-verbal communication is a form of communication which make use of body movement, space, distance or any device other than spoken words, chant, incantation, poetry and so on. It must be noted that any of the verbal division of communication can be combined with non-verbal to ensure more detailed dissemination of information. Nonverbal communication can be classified into the following: 1\. **THE BODY LANGUAGE**: This comprises of all signs and gestures made with our body movement of some parts of it for the purpose of communication. These gestures and signals contain messages with meanings. 2\. **FACIAL EXPRESSIONS/ BODY SHAPE:** This deals with particular movement of a person or a particular facial expression. I.e. you signal to your colleague in school to watch out as the lecturer approaches, you have by such action passed some messages or information to someone. Facial expression or use of gesture has been refined over some time now to the point that a complete sign language has been developed in a way that both the deaf now use it to communicate with one another. 3\. **PARALANGUAGES:** They are not words exactly but they are associated with words. Messages or emotions can be conveyed by the way something is said rather than what is actually said. Low pitch (voice), High pitch (voice) is used to communicate and is interpreted in many ways. However, it is based on how it was used: for example high pitch voice may suggest anger, excitement, pain etc., while low pitch voice may suggest persuasion. In this way, paralanguage message is transmitted by the tone of the speaker's voice and his facial expression rather than the particular word. 4\. **SYMBOLOGRAPHY:** This includes communication devices which do not involve use of body movement. Symbolography comprises of devices such as placing objects in a particular way to convey meaning, for example certain features fetish objects may be placed at the entrance of a farm to convey the meaning that nobody enters the farm without permission. Besides, devices such as flames, gunshot, smoke etc. are under symbolography, i.e smoke can be used to convey the message that some people are living in an area. To put it in a simple form a Symbolography involves the use of certain object or situation and elicit a particular response from wherever behold the object. It is therefore depends on the ability of the beholder to ascribe the meanings to the symbol before it can respond appropriately. 5\. **DSTANCE:** Distance is a gap created between two people or more. It is employed to convey message in both formal and informal stage. Distance, territory or space,building designs room and sitting arrangement takes a unique significance in the context of organizational communication. There is a social distance that may suggest seniority, this is common among military hierarchy. I.e, a junior military officer will keep a reasonable distance between him and his supervisor superior officer especially if the two are walking together. These social distance suggests respect to one's superior officer. There is also personal distance which is the gap between you and other people. Naturally we prefer to stay closer to someone you are familiar with than a total stranger. Also we also have business distance, we witness this situation when the chief executive officer of a firm has a spacious and furnished office to himself while about six junior workers share one office, this in itself is a demonstration that the CEO carry more official power in the firm than his subordinates. The subordinate workers cannot just walk into the office except he or she has an official duty to perform. There is public distance which refers to the gap that separate the public figure from other people in the society. I.e the president of Nigeria in most cases works with escorts into places like school, churches etc. When he addresses for instance, students, he stays on a podium at a reasonable distance from the students being addressed. This is meant to protect him from danger. However, it is necessary to note that non-verbal communication is culture-bound and it can be misinterpreted when employed across cultures, for example a gesture of your hand that signifies sits down in Nigeria may mean stand up in Australia. **ORAL MEDIA** **What is Oral media?** Oral media refers to forms of communication that are transmitted verbally or through spoken language rather than written or visual means. This type of communication relies on the spoken word and is often associated with oral traditions, storytelling, and interpersonal interactions. Oral media has been a primary mode of communication throughout much of human history, especially in cultures with strong oral traditions. **Key features of oral media include:** **Spoken Language:** Oral media relies on spoken language as the primary mode of communication. This can include storytelling, oral histories, conversations, and verbal exchanges. **Interpersonal Communication:** Oral media often takes place in face-to-face or small group settings. It emphasizes direct interaction between individuals, fostering a sense of community and shared experience. **Oral Traditions**: Many cultures have rich oral traditions where knowledge, stories, and cultural practices are passed down from generation to generation through spoken word rather than written records. **Storytelling:** Storytelling is a significant aspect of oral media. Narratives, myths, legends, and folktales are conveyed through spoken words, allowing for a dynamic and interactive form of communication. **Cultural Transmission:** Oral media plays a crucial role in the transmission of cultural values, traditions, and knowledge. It is a way for communities to preserve and share their histories and customs. **Participation and Engagement:** Oral communication often involves active participation and engagement. Listeners play a role in the process by asking questions, providing feedback, or contributing to the conversation. While oral media has been a traditional and foundational form of communication, especially in pre-literate societies, it coexists with written and visual forms of communication in contemporary contexts. The advent of technology has expanded communication channels, but oral media remains relevant in various forms, such as radio broadcasts, podcasts, and interpersonal communication **Comparison Between Oral Media with Mass Media** **Nature of Communication:** **Oral Media:** Relies on spoken language and direct communication. It includes face-to-face conversations, storytelling, oral traditions, and interpersonal interactions. **Mass Media:** Involves the distribution of information to a large audience through various channels such as newspapers, radio, television, and the internet. Communication is often one-to-many. **Transmission Method**: **Oral Media**: Primarily transmitted verbally. It is often immediate, interactive, and can be dynamic, allowing for real-time feedback. **Mass Media**: Involves the use of technologies and platforms to reach a large and diverse audience. The transmission is typically one-way, with limited immediate feedback. **Community and Interactivity:** **Oral Media**: Often associated with small communities, face-to-face interactions, and a sense of immediacy. It fosters a strong sense of community and allows for direct engagement. **Mass Media:** Targets larger, often diverse audiences. While it reaches more people, the level of direct interaction is limited, and the sense of community may be less pronounced. **Form of Content:** **Oral Media**: Content is primarily spoken words, stories, and interpersonal exchanges. It may involve non-verbal elements such as gestures and expressions. **Mass Media:** Content can take various forms, including text, audio, video, and multimedia. It is often professionally produced and can be more polished and standardized. **Scale and Reach:** **Oral Media**: Generally has a local or community focus, reaching a limited audience in specific settings. **Mass Media**: Has the potential to reach a vast and diverse audience, spanning regions, countries, and even global audiences. **Technology Dependency:** **Oral Media**: Relies on direct human communication without the need for sophisticated technology. It has been a primary mode of communication throughout history. **Mass Media:** Involves the use of technology for broadcasting, printing, and digital distribution. It often requires infrastructure and equipment for mass dissemination. **Recording and Preservation:** **Oral Media:** Relies on memory, repetition, and oral traditions for the transmission of information. It may lack a permanent record. **Mass Media**: Allows for the creation of permanent records through various media channels. Information can be stored, archived, and retrieved for future reference. **Professionalism and Production:** **Oral Media:** Often informal, personal, and based on immediate needs. The production is less formal, with a focus on direct communication. **Mass Media**: Involves professional production, editorial standards, and a structured approach to content creation. It often adheres to industry norms and guidelines. In summary, while oral media and mass media share the fundamental goal of communication, they differ in scale, reach, technological dependence, form of content, and the nature of interaction. Oral media emphasizes direct, immediate, and often community-based communication, while mass media leverages technology to reach large, diverse audiences with professionally produced content. **CULTURE** Culture refers to the set of shared beliefs, values, customs, behaviors, and artifacts that characterize a particular group or society. It encompasses the way people think, behave, and interact within a specific community, shaping their identities and influencing their worldview. Culture is dynamic and constantly evolving, influenced by historical events, interactions with other cultures, and the changing circumstances of a society. It provides a framework for individuals to understand themselves, relate to others, and navigate their environment. Cultural diversity exists globally, and the study of culture is a multidisciplinary field that includes anthropology, sociology, psychology, and other social science **Elements of African Culture** African culture is rich and diverse, reflecting the continent\'s vast history, geography, and the myriad ethnic groups that inhabit it. While it\'s important to recognize the diversity within African cultures, there are certain elements that are commonly shared or observed across many African societies. Here are some key elements: **Oral Tradition**: Many African cultures have a strong emphasis on oral traditions, including storytelling, proverbs, and oral history. These traditions play a crucial role in passing down knowledge, values, and cultural heritage from one generation to the next. Example: The Yoruba people in Nigeria have a rich oral tradition with storytelling, proverbs, and praise poetry. Griots, known as \"alárìnjó\" in Yoruba, are storytellers and keepers of oral history. **Music and Dance**: Music and dance are integral parts of African culture. They are used in various social, religious, and communal contexts. Different regions and ethnic groups have distinct musical styles, instruments, and dance forms. Example: Nigerian music, particularly Afrobeat, is internationally renowned. Artists like Fela Kuti and contemporary musicians like Burna Boy showcase a fusion of traditional rhythms with modern influences. **Art and Craftsmanship**: African art is diverse and includes a wide range of traditional and contemporary forms. This encompasses sculpture, painting, beadwork, pottery, textiles, and more. Art often serves both aesthetic and functional purposes and is deeply connected to cultural and spiritual practices.Example: The Igbo people are known for their intricate masquerade costumes and traditional art, including bronze casting. Igbo-Ukwu artifacts provide insights into the ancient craftsmanship of the Igbo people. **Spirituality and Religion**: Traditional African religions often involve a belief in a supreme being, ancestral spirits, and various deities associated with natural elements. In addition to indigenous religions, Islam and Christianity have also played significant roles in shaping African spirituality. Example: The Yoruba people practice a traditional religion that involves worshiping various deities known as \"orishas.\" The annual Osun-Osogbo festival in Osun State is a significant spiritual event. **Community and Communal Living**: Many African cultures prioritize communal values over individualism. Community ties, extended families, and communal responsibilities are often emphasized, with an emphasis on cooperation and shared resources. Example: The concept of communal living is evident in the extended family structure prevalent in Nigeria. Families often live together, and there\'s a strong sense of collective responsibility. **Ceremonies and Rituals:** African cultures are known for their elaborate ceremonies and rituals marking various life stages, such as birth, initiation, marriage, and death. These rituals often involve music, dance, and symbolic gestures. Example: The Igbo New Yam Festival, known as \"Ọnwa-ntọrọ,\" is a significant ceremony celebrating the harvest season. It involves rituals, feasting, and cultural performances. **Traditional Clothing**: Different regions and ethnic groups in Africa have distinctive traditional clothing styles. These garments often have symbolic meanings and are worn during special occasions, ceremonies, or as a representation of cultural identity. Example: The Hausa people have distinctive traditional clothing, including the flowing gown for men called \"agbada\" and the headgear for women known as \"gele.\" These are worn during special occasions. **Languages**: Africa is incredibly linguistically diverse, with thousands of languages spoken across the continent. Each language is tied to specific ethnic groups and contributes to the rich tapestry of African culture. Example: Nigeria is home to over 500 languages, with major ones including Hausa, Yoruba, and Igbo. Language is a vital aspect of cultural identity, and diverse linguistic communities coexist. **Cuisin**e: African cuisine is diverse, with a wide variety of dishes based on locally available ingredients. Staple foods, cooking methods, and flavors vary across regions and ethnic groups, contributing to the uniqueness of African culinary traditions. Example: Nigerian cuisine features diverse dishes such as Jollof rice, pounded yam with egusi soup, and suya. Each ethnic group has its culinary specialties. **Social Structures:** African societies often have distinct social structures and hierarchies, which can include age-based systems, councils of elders, and community leaders. These structures play a role in decision-making and conflict resolution. Example: In many Nigerian communities, the council of elders, known as \"Ọkànjà\" among the Yoruba, plays a crucial role in decision-making and conflict resolution, preserving traditional wisdom It\'s essential to recognize that Africa is not a monolithic entity, and cultural practices can vary significantly between regions and ethnic groups. Additionally, contemporary African cultures are dynamic and continually evolving, incorporating both traditional and modern elements. **What is name?** The term \"name\" typically refers to a word or set of words by which a person, place, thing, or concept is known or addressed. Names hold significant cultural, social, and often spiritual importance. The concept of a name goes beyond mere identification; it is deeply intertwined with identity, family, history, and community. Names in African communication systems are deeply rooted in culture, spirituality, and community. They serve as more than labels; they encapsulate meaning, history, and the interconnectedness of individuals within the broader social fabric. **Why do people give name to trees, Children and animals ?** Naming trees, children, and animals is a widespread cultural and social practice with various purposes and significance. Here are some reasons why people give names to these entities: **Identification:** Names serve as identifiers, making it easier for individuals to recognize and refer to specific trees, children, or animals within a group or community. Example: In rural Nigerian communities, individuals often give names to specific trees based on their characteristics, uses, or significance. For instance, a sacred tree might be named to signify its spiritual importance, fostering a personal and cultural connection. **Personal Connection**: Giving a name fosters a personal connection between the namer and the named entity. This connection can be emotional, and it may reflect a sense of care, responsibility, or affection. **Communication and Interaction**: Names facilitate communication. Whether it\'s calling a child for dinner, addressing a specific tree in a garden, or communicating with a pet, names make interactions more effective and personal. **Cultural and Traditional Practices**: Naming practices are often deeply rooted in cultural and traditional norms. Naming ceremonies, rituals, and traditions are common across various cultures and are significant events in the life of an individual or a community. Example: In many Nigerian cultures, naming ceremonies are significant events. For children, names are often chosen based on circumstances surrounding the birth, family history, or as a reflection of cultural values. An example is the Yoruba culture, where naming ceremonies, known as \"Isomoloruko\" or \"Isele,\" are elaborate celebrations. Some trees in Nigeria are named for their historical or cultural significance. The \"Idanre\" tree in Ondo State, for instance, is famous for its role in the traditional religion of the Idanre people and is considered sacred. **Spiritual or Symbolic Significance**: Names may carry spiritual or symbolic meanings, especially in traditional and indigenous cultures. They may be chosen to reflect characteristics, aspirations, or connections to spiritual beliefs. Example: In some Nigerian communities, animals may be given names with spiritual or symbolic meanings. For example, a cow might be named based on its color, marking, or perceived characteristics, often reflecting the owner\'s beliefs or cultural symbols. **Bonding and Attachment**: Giving a name can create a sense of bonding and attachment. This is particularly evident in relationships with pets, where owners often choose names that reflect the animal\'s personality or characteristics. Example: Pet owners in Nigeria often give names to their animals as a way of expressing affection and forming a bond. A dog might be named based on its behavior, appearance, or other endearing qualities. **Recognition of Individuality**: Names acknowledge the uniqueness and individuality of a person, tree, or animal. This recognition reinforces the idea that each entity is distinct and has its own identity. **Ceremonial and Rite of Passage**: Naming ceremonies are common rites of passage, especially for children. Example: Animals in Nigeria may be given names during specific ceremonies or rites of passage. In some cultures, the naming of livestock, such as a goat or cow, could be part of a celebration marking a significant life event. In Africa, the act of giving names is deeply embedded in cultural practices, and names often carry layers of meaning and significance. Whether for children, trees, or animals, naming reflects the richness of Africa culture and the importance placed on identity, tradition, and connection to the environment. **What are the communication functions of names?** Globally, names serve as tools for identification. Esteemed scholars such as Akpabio (2003), Olusanya and Olurode (1994), and Doob (1966) concur with this perspective, contending that names go beyond mere identification. They are communicative, offering a wealth of information about their bearers, including familial position, birth circumstances, parental and family dynamics, hopes, desires, financial status, ties with ancestral family members, and a means of historical record-keeping. In essence, names narrate stories about individuals, unveiling their origins, such as the specific region in Nigeria or Africa they hail from. This is notably evident among the Hausa people of Nigeria. For instance, the name Abdullahi Jibia signifies a person from Jibia, a town in Katsina state, while Sada Mashi indicates an origin from Mashi, another town in Katsina state. Moreover, names can signify the day of a child\'s birth, aligning with local week days like Nkwo, Eke, Orie, and Afor, akin to English names corresponding to weekdays (Monday, Tuesday, etc.). In Yoruba culture, a girl born on a Sunday might be referred to as Abosede. Names can also indicate specific times, such as harvest season, planting, or war times. Additionally, they may reflect the birth order of a child, as seen in names like Obianuju and Obianibeli from the eastern part of Nigeria, signifying a child born in the midst of plenty and one destined to enjoy wealth, respectively. Beyond identification, names are indicative of a person\'s origin, circumstances of birth, and sometimes the family\'s trade. In Ondo State, names often begin with the prefix \"Akin-\" denoting bravery, as the people are considered courageous, or \"Ogun-\" representing reverence for the god of iron associated with the Ondos and Ekitis. Historical accounts even suggest that Ogun descended to Ire-Ekiti. Adding to their multifaceted role, names, according to Olusanya and Olurode (1994), serve as connections to departed family members and function as a system of record-keeping. For example, the Yoruba name Yetunde implies that a deceased mother has returned. Doob (1966:191) emphasizes that names may convey circumstances surrounding a child\'s birth, express parental hopes, reflect maternal feelings, or encapsulate a brief adage. **Communication Functions of River in African Communication System** In many African societies, rivers play multifaceted roles that extend beyond their geographical and environmental significance. The communication functions of rivers in the African communication system are deeply rooted in cultural, social, and spiritual contexts. Here are several aspects to consider: **Cultural Identity and Heritage:** Rivers often hold cultural significance and are integral to the identity and heritage of many African communities. The Nile River is not only a geographical landmark but also holds immense cultural importance for Egyptians, contributing to the rich tapestry of their historical and religious narratives. **Symbolism and Metaphor:** Rivers are frequently used as symbols and metaphors in African communication to convey deeper meanings and messages. A river\'s continuous flow might symbolize the continuity of life, and its various stages may be metaphorically linked to the phases of human existence. **Spirituality and Rituals**: Rivers often serve as sacred spaces in African spirituality, and rituals associated with rivers play a significant role in communication with the divine. Rituals performed along the Niger River by communities like the Bambara in Mali are tied to spiritual beliefs and are a form of communication with ancestral spirits. **Oral Traditions and Storytelling:** Rivers feature prominently in oral traditions and storytelling, acting as settings for myths, legends, and historical narratives. The Congo River might be woven into stories passed down through generations, illustrating the importance of oral communication in preserving cultural narratives. **Trade and Economic Communication:** Historically, rivers served as major trade routes, facilitating economic communication and the exchange of goods and ideas.The Niger River in West Africa was a vital trade route, fostering economic connections between different regions and contributing to cultural exchange. **Community Gathering and Social Communication**: Rivers often act as natural gathering spaces, fostering social communication and community interaction. Communities living along the Zambezi River may come together for various social activities, creating opportunities for communication and bonding. **Environmental Communication:** The state and behavior of rivers can convey environmental messages, reflecting ecological conditions and the impact of human activities. Changes in the flow of the Orange River may communicate environmental challenges, prompting communities to adapt and communicate about sustainable practices. **Communication Functions Of Road in African Communication System** Communication Functions of Roads in the Nigerian Context **Physical Connectivity:** Roads physically connect cities, towns, and rural areas, facilitating the movement of people, goods, and services. The Lagos-Ibadan Expressway connects two major cities, Lagos and Ibadan, enhancing economic activities and social interactions between them. **Trade and Economic Communication:** Roads are vital for trade, connecting markets and businesses across the country. The Benin-Ore Expressway is a crucial route for transporting goods between the southern and northern regions of Nigeria, supporting economic communication. **Social Interaction and Cultural Exchange:** Roads enable social interactions and cu ltural exchange as people travel between regions with diverse cultural identities.The Enugu-Port Harcourt Expressway allows for cultural exchange between the Igbo-speaking Enugu and the culturally rich Port Harcourt in the Niger Delta region. **Emergency Communication and Access:** Roads provide quick access for emergency services, facilitating communication during crises.During emergencies, such as flooding in parts of Lagos, well-maintained roads allow for the swift movement of rescue and relief teams. **Information Dissemination:** Roads feature signage and billboards, serving as channels for information dissemination. Roadside billboards along the Abuja-Kaduna Expressway display public service announcements, contributing to public awareness. **Cultural and Festive Communication:** Roads host cultural processions and festivals, becoming spaces for communal communication. During the Osun-Osogbo Festival, devotees travel along roads leading to Osogbo, fostering cultural communication and celebration. **Access to Education and Healthcare:** Roads provide access to schools and healthcare facilities, enhancing communication in these sectors. The Ife-Ibadan Road ensures that students can commute to institutions like Obafemi Awolowo University, contributing to educational communication. **Tourism and Recreational Communication:** Roads connect tourist destinations, facilitating travel and recreational activities. The Calabar-Obudu Road provides access to the scenic Obudu Cattle Ranch, promoting tourism and recreational communication. **Digital Infrastructure Communication:** Roads host infrastructure for digital communication, supporting connectivity and access to information. Fiber optic cables along the Lagos-Badagry Expressway contribute to modern digital communication infrastructure. **Urban Planning and Communication Hubs:** Major roads influence urban planning and become communication hubs with concentrated economic activities.The Ahmadu Bello Way in Abuja serves as a communication hub with government offices, businesses, and social spaces, shaping urban communication dynamics. **INSTITUTIONAL COMMUNICATION FORMS AND THEIR USES** **Courier Chiefs:** These are lesser chiefs assisting the king (Oba or Emir) and council to disseminate information to the villages. According to Omu(1978:1), "in the old Oyo empire, for example, state messengers and intelligence officers (Ilari) carried information between the capital and the outlying provinces. The most common of these indigenous officials was the town crier or bell man with his loud sounding gong, he announced the promulgation of laws and regulations, meetings, arrangements for communal work and generally spread'official' information in the community. The town announcer is very much acrucial part of village society today and can still be seen in autonomous parts of urban centres with an established indigenous monarchy". They also carry information and the responses of villagers to the king and council. **Town Announcers or Gongman**: They are the traditional announcers of communities' news, decisions, instructions, laws and many other issues of the community to the whole people. They act as 'broadcasting stations' of our modern time. The system is still in use in rural African societies. By this channel of communication, designated persons are employed as honourary official announcers of the community whenever needs arise. Whatever they announce are responsibilities of the community. Their announcements cover everybody within the community as modern new media do. Town announcers are mainly rewarded through barter in Emu Kingdom (a clan of Ukwani speaking people in Ndokwa West Local Government Area of Delta State- Nigeria). They are rewarded by exempting them from community labour and offered other remunerations during Council of Elders' meetings whenever gifts are shared or distributed. According to Ogwezzy (1999), it is the quickest and widest way of news relaying by the traditional way. It is still the people's main news media at the grass root. As already pointed out by Nwuneli (1983), most of the information disseminated by the town announcer usually originate from some authoritative source such as the Emir, Oba, Council of Elders, or from someone or Age Grade with delegated powers to perform specific tasks for the village or town. It is these authoritative sources that determine the content of the town crier's message. The attention gaining medium chosen by the village announcer depends on what has previously been accepted by the town or village, and the choice of channels could vary from gongs of various sizes and shapes to bells and drums. **Functions of the Gongman:** When one considers the similarities in the functions of the village announcer, known variously as the village gongman or town crier in Nigeria despite the great linguistic and ethnic diversity in the country, one would readily agree with Nwuneli (1983) that the concept of the town crier is the same nation over, that is, in Nigeria, regardless of whatever name the town crier is labelled. The Igbos call him Otiekwe; Hausa, Sankira; Yorubas; Gbohungbohun, even though the names vary in the same ethnic group. However, no matter the situation, the town crier is invariably used as the all purpose/general information disseminator. **Influence of Town Announcers on Messages:** On the possible influence of the town announcers on messages that he disseminates, Nwuneli (1983) indicated that the only aspect of information dissemination which the town crier could influence is the strategy of information delivery, depending on the subject- matter which ranges from meeting announcements for Council of Elders or chiefs; directives from the Emir's or Oba's palace to general human interest information. The town crier could approach the subject-matter in his personal way, using artistic and speech eloquence to give the necessary and desired effects to the messages he is transmitting. **Attributes of the Gongman:** From the above it is obvious that the town crier is very effective in the village system. Ugboajah (1980) emphasised some attributes of the village gongman which are as follows: a\. He knows his culture. b\. He interprets his culture to fit the objectives of his society. c\. He is not only respected and revered but perceived as credible. d\. The notes from his communication medium- gong or drum or elephant tusk is decoded appropriately and receive attention from specific audience to whom they are addressed. **What are Folklores?** Folklore is "\... story from a particular place that was originally passed on to people in a spoken form (Hornby, 2000:458). Folklores and story telling constitute a common feature in most African traditional societies. In rural Africa during the moonlight, children sit around elders listening to stories. Nwuneli (1983) found out that folklore in Nigeria touches every aspect of life. They are stories of war, great men and events, religious happenings, natural phenomena such as drought, famine and mysteries such as "why a tortoise has a shell on its body". Folklores (alo in Yoruba and Inu in Ukwuani) in Nigeria touch every aspect of life. African story tellers narrate memorised historical epics and genealogies at length. Conventionally, folk stories are told to children especially in the evenings i.e. after the day's work when people are relaxing before going to bed. So, it is not unusual at this particular time of the day to find many children gathered around an elderly person, mostly women, to listen to folk stories. So generally in Africa, children gather around elders who tell them stories under moonlight and sometimes this could involve song, singing and clapping of hands. The children are allowed to participate by contributing to lessons learnt from the stories; and the children are encouraged to adhere to the positive sides always. Most of the folk stories that are very common in African communities have themes that reflect on the various aspects of the social life of the people generally. So, it seems certain that there is no aspect of life of the people that is not covered by folk tales. A folktale is a traditional narrative or story that has been passed down orally from generation to generation within a culture. These tales are part of the oral folklore of a community, reflecting its customs, beliefs, and values. Folktale narratives often feature characters, events, and morals that convey cultural wisdom, lessons, or entertainment. **The Communication Functions of Folklores** Folklores are stories that generally teach lessons about human traits.These stories are basically meant for entertainment but they are more importantly, apart of education (especially in early life), as the didactic morals implied by them are inculcated as wisdom and discipline. Mede (1998:2) stated that "folktales are actually part of Tiv \[Benue State in Nigeria\] mythology and explain certain supernatural events and facts in life. 1. This may account for the argument that folklores are vehicles for transmitting cultural information. 2. Folklore is also used as a vehicle for instruction, socialisation and education. 3. They are originally structured to entertain. It can be used to promote development and acceptable behaviour in society. Since children are allowed to participate by contributing to the lessons learnt from the stories and children are encouraged to adhere to the positive sides always. 4. The folklore medium plays a very important role in the socialisation of children in African communities because the medium is primarily used to educate and inculcate the traditional social values into the children, apart from entertaining them. 5. For the old people, the folklore medium serve as means of social control, especially in reinforcing the traditional values that have already been acquired. Such traditional values include honesty, integrity, hardwork, faithfulness, etc. 6. The importance of folklore lies in the fact that they are very effective means of teaching moral and socialising the young into internalising the important values and knowledge of the society because within stories, narrators can infuse information on morals, condemn evil and commend goodness (Nwuneli,1983). Okonkwo (1924) quoted in Olusanya (1982:15) pointed out in his study that:...folktales are used to teach morals, create amusement and laughter, expose follies of people and extol the praise-worthy actions of others. Some folktales, however, aim at entertaining people with music, while others show...mythological beliefs.The findings from Okonkwo (1924) show that, apart from being used for didactic (teach values and moral lessons) purposes; folktales are also used for entertainment and for propagating mythological beliefs. And since stories (folktales) are hardly forgotten because of their narrative quality, folktales have been easy ways of introducing new and acceptable ideas into the society (Nwuneli, 1983). In this respect, mention must be made of the popular moonlight gatherings which are dominated by folktales. Although anyone could be a folktale teller, some are highly gifted and proficient in the art. They know what is interesting and appropriate to an audience and have the gift to make them exciting and sensational. They could be seen as perhaps the prototypes of the modern news reporter. Essentially, they are mainly used to teach morals and values as expected in any given society. Although it appears that a deliberate instruction is more important than occasional puppet performances, village festivals, or even the ubiquitous exogenous channels of radio, television and schools; as well aslarge part of our enculturation process which occurs through act or set of acts performed by an individual to modify the behaviour of another individual to induce habit formation. Deliberate instructions include both direct learning (informal acts of teaching) and schooling (formalised institutional activities in any given society). These include child rearing practices such as feeding, anal control, and weaning, training during childhood and adolescence, as well as traditional (often religious) schools, and instructions given by parents and other older people as a child works and plays in the fields or at home. It continues during adolescence and adulthood through initiation rites and other rites during, apprenticeship arrangements and instructions given by indigenous authorities. Despite the importance of deliberate instruction in enculturation and information dissemination for didactic purposes as found commonly in folklore, the issue is receiving little attention from communication scholars and social development specialists, perhaps because of the influence of mass media. However, a greater percentage of folk stories that are commonly told to children are those with themes that mainly encourage love for others (especially between step brothers and non-kins), contentment, hard work and respect for elders. There are also those meant to discourage greed, acts of laziness, dereliction of duty and refusal to run errands especially for elders. Traditional marriage institution especially reflects more on the evils of jealousy engaged by rival wives in polygamous homes, war, endurance and reward for patience. **Examples of folklores** **\"The Elephant and the Ant\" (Yoruba Folklore):** In this Yoruba folktale, an arrogant and boastful Elephant claims to be the strongest and most powerful creature in the forest. The Ant, known for its intelligence and wisdom, overhears the Elephant\'s claims and decides to teach him a lesson. The Ant challenges the Elephant to a test of strength, proposing that they both carry heavy loads. As the Elephant struggles, the Ant effortlessly carries a load of sand. The moral of the story emphasizes the importance of humility and that strength alone does not guarantee success. **\"The Tortoise and the Masquerades\" (Igbo Folklore):** In this Igbo folktale, the Tortoise (often called \"Ijọmà\" in Igbo) desires to dance with the masquerades during a festival. However, he is known for his mischievous nature, and the masquerades are wary of him. The Tortoise ingeniously covers himself in a basket, claiming he is a special masquerade. As he dances with the others, his true identity is revealed when a gust of wind blows away his cover. The story conveys themes of wit, trickery, and the consequences of deceit. These examples represent just a small glimpse into the rich tapestry of Nigerian folklore, where stories are passed down through generations, imparting cultural values, lessons, and entertainment within each community. Each ethnic group in Nigeria has its own unique folklore traditions, contributing to the country\'s vibrant cultural mosaic