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ZAJES 18 May, 2017

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ZARIA JOURNAL OF EDUCATIONAL STUDIES

(ZAJES)

A PUBLICATION OF

THE FEDERAL COLLEGE OF EDUCATION, ZARIA

SPONSORED BY

TERTIARY EDUCATION TRUST FUND

VOLUME 18 MAY, 2017 ISSN 07940015

ZAJES 18 May, 2017

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EDITORIAL BOARD

Chairman: Dr. A.A Ladan - Provost FCE, Zaria

Editor-in-Chief: Dr. P.A Matemilola - FCE, Zaria

Editors: Prof. Mamman Musa - ABU, Zaria

Dr. O. Ọmo ̣́níwà - FCE, Zaria

Dr Mrs H. Yusuf - ABU, Zaria

Chief Mrs Alheri Chindaya - FCE, Kano

Chief Kayode Sangotoro - FCE, Katsina

Dr. Bello Ladan Kaura - FCE, Tech. Gusau

Dr. A. Bello - FCE, Zaria

Dr. B. W. Zamani - FCE, Zaria

Secretary: Bose Asipita - FCE, Zaria

Editorial Advisers: Prof. M. M. Aliyu - Ahmadu Bello University, Zaria

Prof. A. I. Ikeotuonye - University of Abuja, Abuja

Prof. Bashir Maina - ABU, Zaria

Prof. B. Mshelia - University of Maiduguri, Maiduguri

Prof. I. A. Olaofe - Ahmadu Bello University, Zaria

Subscriptions: Personal - N500.00 per copy

Institutions and Libraries - N1,000.00 per copy

Enquiries to: Editor-in-Chief,

Zaria Journal of Educational Studies,

Federal College of Education,

P M. B. 1041, Zaria

E-Mail: [email protected]

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Zaria Journal of Educational Studies

(ZAJES)

A Publication of the Federal College of Education, Zaria

Volume 18

May, 2017

ISSN 07940015

© Federal College of Education, Zaria

All rights reserved.

Sponsored by:

TERTIARY EDUCATION TRUST FUND

ETF/FCEZ/ZARIA/ARJ/09-10/01

Plot 433 Zamberi crescent, Tel: Maitama, off Aguiyi Street,

Maitama, Abuja.

Tel: 09-4139101, 4139101, 4139112

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BRIEF INFORMATION ABOUT THE JOURNAL

Zaria journal of Educational Studies (ZAJES) is the official Journal of the

Federal College of Education. Zaria, Nigeria. It was first published in 1988 when

the College was an arm of Ahmadu Bello University, Zaria. It has since then

served and continues to serve as an important forum for seasoned and fledgling

academics and practitioners in the different fields of education to publish their

research findings, thoughts as well as reactions to earlier findings and practices.

Recognizing the high standard of the Journal, the Tertiary Education Trust Fund

(TETFund) of Nigeria began to sponsor the production of its issues in 2010.

Articles which address any issue within the broad discipline of Education are

published in the journal. To facilitate location of papers by readers, papers dealing

with similar theme are put close together. As a result, the papers in the journal are

usually grouped under five broad disciplines of arts and social science education,

language and literature education, science and mathematics education, trends and

innovation in education, and vocational and technical education.

Good as the ideas and opinions enunciated in the issues of Journal might

seem however, they neither represent the thoughts and feelings of the Publisher nor

the Editorial Board; they are entirely those of the writers.

CALL FOR PAPERS

The Editorial Board of Zaria Journal of Educational Studies (ZAJES)

invites papers from interested stakeholders in education for publication in the

journal. The paper may focus on analytical research, research reports, replicated

research, research notes, descriptive research, book reviews, etc from any of the

following areas in Education:

1. Adult and Non-formal Education 2. Citizenship Education 3. Computer Information and Communication Technology (ICT)Education 4. Continuing/Distance Education 5. Creative Arts Education 6. Curriculum Planning and Development 7. Educational Management/Administration, Planning and Supervision 8. Health and Physical Education 9. Language and Literature Education

10. Measurement and Evaluation 11. Library and Information Management 12. Nomadic and Disadvantaged Peoples' Education

ZAJES 18 May, 2017

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13. Philosophy and Sociology of Education 14. Family Life Education 15. Pre-Primary, Primary, Secondary and Higher Education 16. Psychology and Counselling 17. Religious and Moral Education 18. Science, Technology and Mathematics Education 19. Social Science Education 20. Special and Rehabilitative Education 21. Vocational and Technical Education

MONTH OF PUBLICATION

The Journal is published yearly for now. Papers are however accepted all the year

round.

GUIDELINES FOR PA PER PREPARATION

Manuscripts

1. Which must be written in English or any other acceptable language, should be scholarly original and contribute to knowledge;

2. Must not have been published or under consideration for publication in any other journal. Once a paper is accepted for publication in ZAJES, the

author(s) cede copyright to the publisher of the journal;

3. should clearly state on its front cover page, the title of the paper, author’s name(s), his/her status/rank, and institutional affiliation. The next page

should also begin with the title of the paper (but no name of the author) and

followed by an abstract of not more than 150 words;

4. should be computer typed on one side of the paper, using a font size of 12 double-spaced for the main work and single line spacing for the abstract

should not exceed 12 pages of A4 paper including abstract, references

appendices; and

5. Tables, figures and diagrams, where applicable, should be simple, camera. ready and kept to the barest minimum to facilitate printing.

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REFERENCES

The current American Psychological Association (APA) style of citation at

referencing is used in the Journal as follows:

1. In the Text of the Paper The author's name whose idea/statement is being cited should be stated

and the year of publication of enclosed in brackets in front of the name. If

the statement is paraphrased, it is not enclosed in inverted commas. E.g.

It has been that argued (Adamu, 1980) that the effect of ……. Or Adamu

(1980) argues the effect of …….. But if it is quoted verbatim, it must be

enclosed in inverted commas and the year of publication is accompanied

with the page number where the statement appeared. E.g.,Adamu (1980:

125) argues that the effect of“…….”,. Also, quotations exceeding three

typed lines may be extracted, indented and typed single-spaced without

quotation mark. shorter quotations should only be enclosed in inverted

commas and integrated into sentence structure.

2. In the References

All the authors quoted in the text must be listed in the REFERENCES at

the end of each paper in an alphabetic order by author’s name as shown

below:

(a) Book Fanfuwa, B.A. (1970). History of Education in Nigeria. London:

George Allen and Unwin.

(b) Chapter in an Edited Book Ehiozuwa, A.O. (1995). Towards Safe-Keeping of Student Appraisal

Data in Guidance and Counselling. In Ehiametalor, E.T.(ed). Data

Management in Schools and other issues. Benin City: NERA. Pp.

107-114

(c) Journal Maccido, M.I. (1997). Recreational Activities in Federal College of

Education, Zaria Academic Staff. Zaria Journal of Educational

Studies. 2 (1) June, 166-172

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(d) Projects/Thesis/Dissertations Main, T.C. (1984). Constraints on Educational Planning and

Development in Nigeria. An unpublished M.Ed Thesis submitted to

Ahmadu Bello University, Zaria, Nigeria

SUBMISSION OF MANUSCRIPT/CORRESPONDENCE

1. Three (3) hard copies of aticle, typed in MS Word, font size 12 (Times New Roman), is to be submitted along with:

Three (3) self-addressed and stamped envelopes of appropriate

sizes and rates.

2. Submission of manuscript, editorial inquiries/correspondence should be addressed to:

The Editor-in-Chief,

Zaria Journal of Educational Studies,

Federal College of Education,

P M. B. 1041

Zaria, Nigeria.

3. Receipts of all manuscripts will be acknowledged promptly. The decision of the Journal’s assessors to publish or not will be

communicated without delay.

4. Contributors are advised to adhere strictly to the above guidelines for presentations, since failure to submit manuscript in the correct style

may result in referral or rejection.

5. Authors whose articles are accepted will each receive a copy of the issue where their articles appeared.

Dr. A. P.A Matemilola

Editor-in-Chief:

ZAJES 18 May, 2017

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Table of Contents

Editorial Board: - - - - - - - - - ii

Title Page: - - - - - - - - - - iii

Brief Information about the Journal - - - - - - iv

Table of Contents: - - - - - - - - - viii

ARTS, SOCIAL SCIENCE AND LANGUAGE EDUCATION

Element of Parody in Nigerian Governance as Reflected in Selected Yorùbá Plays

OYÈBÁMIJÍ, Akeem Ko ̩́ láwó̩ lé - - - - - - 1

The Socio-economic Benefits of Environmental Sanitation Exercise to

Environmental Workers in Zaria L.G.A. of Kaduna State, Nigeria.

Akut Y. B. - - - - - - - - - - 18

Perception of NCE Students on the Impact of Citizenship Education in Promoting

Good Governance and National Development in Nigeria

Rabi’u Hussaini. Ibrahim - - - - - - - 29

Steps to Re-Address Mother Tongue as a Medium of Instruction At Lower Level

of Education in Nigeria

Ibrahim Ahmed - - - - - - - - - 40

SCIENCE AND VOCATIONAL EDUCATION

Inquiry Method as a Stragety for Teaching Integrated Science (Basic Science) in

Junior Secondary Schools

Olanrewaju Felicia Lola - - - - - - - 48

Evaluation of the Effect of Price Variations of Inorganic Fertilizer on Farmer’s

Productivity in Giwa L. G. A of Kaduna State.

Amadu Nomau - - - - - - - - - 60

Effect of Cooperative Teaching Strategy on Academic Performance of Low

Achievers in Biology among Senior Secondary School Students in Zaria LGA

Onyeka Ikenna Stephen- - - - - - - - 69

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The Role of Indigenous Technology and Technology Education in Vision 2020

Dr. Anokwuru, Innocent C. - - - - - - - 83

Impact of Entrepreneurship Education on Acquisition of Skills for Self Employment

Among NCE Biology Students for Sustainable Development In Nigeria

NURU Asabe Ramatu & LAWAL Saadatu Bagiwa. - - - 91

GENERAL EDUCATION AND OTHERS

Teacher’s Effectiveness: An Active Pill in the Treatment Of Pupils’ Behavioural

Problems In Schools

Azeez Adeyinka Najeem - - - - - - - 101 The Planning Principles of Secondary School Principals for Quality Assurance in Nigeria

Schools

Ali Muhammad Gimi - - - - - - - - 114

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ARTS, SOCIAL SCIENCE AND LANGUAGE EDUCATION

Element of Parody in Nigerian Governance as Reflected in Selected Yorùbá

Plays

OYÈBÁMIJÍ, Akeem Ko ̩́ láwó̩ lé

Parody is a literary term that could be employed to dissect or analyze literary

piece(s). Literary writers are confined to the society where they get their

experience and inspiration. Mostly, literary writers base their literary works on the

economy, politics, education, health and socio-cultural issues of their environment.

This paper examines parody as a literary term to explicate and analyze two Yorùbá

plays of Re ̩́ re ̩́ Rún and Èèpà Ń Para Re ̩́ . Can the masses be given their right by

employing parody as a societal means of emancipation especially when and where

the political leaders are always adamant to the yarnings of the masses?. The work

is therefore concluded on the note that if employment of only parody can be a weak

means of fighting the masses oppression and exploitation perpetrated by the

leadership, why wouldn’t the masses marry parody with the use of peaceful

demonstration; combination this paper believes will work perfectly for the masses

emancipation and general societal wellbeing and strategic development.

Introduction

The primary concern of literature is to respond and to justify that, art in

times of society’s crisis can contribute to the great social concern of managing the

world (Bamidele,2003). Since the beginning of art, that is literary works, there has

been a constant re-thinking on or appraisal of the relationship of the artist to the

society. Modern writers who are touched by the marks of modern realities such as

social disintegration, cultural decadence and widening chasm between the

individual and his moral and material environment see their role as that of

redeemers and their arts as redeeming agents (29). Ogunsina (1987) opines that

literature could be a measure of criticism in man and his relationship to his

immediate environment. Literature functions as a continuing symbolic criticism

of social values. As a verile vehicle of human expression, literature seeks to

investigate man, his behaviour in the society, his knowledge of himself and the

universe in which he finds himself. Literature is part and product of society, its

nature is essentially social(48).

Isola (2009) asserts that literature quite often forces group attention back to

the various aspects of social life selected by the artist either for more reflection or

for comment. He explains that the comment may contain tacit approval and

glowing praise or mild criticism and heavy reprimand. The purpose of this is to

suggest better way forward and to demand an adherence to those acceptable

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standards of right and wrong. Isola’s (2010:39) opinion captures the essence of

writing literature in local languages because:

literature in the local language teaches the people

how to understand the world because it

communicates directly with the local environment to

make meaningful, relevant and effective comments

and that literature also plays as a cleasing role for

the community when artist react to current affairs

and compose special songs to expose erring members

of the community for castigation.

For several years back in Nigeria, issue of bad leadership has been the bane

of the citizenry, where the masses are dazed with corruption, tyrany, crime,

misappropriation of public funds, oppression and exploitation . Some literary

scholars and the academics believe that exposing the erring political leaders even

without any radical or open protest, an aspect of parody, the menace of oppression

in the society would be curbed.

Literature is a product of society and it reflects socio-political, economic

and climatic issues among others of the society that produces it. The relationship

between the leaders and the followers is one of the issues reflected in literature.

The Yoruba of south-western Nigeria see the relationship between the leaders and

the followers as very important because ìlú kì í wà kó má ní olórí (a town does not

exist without a ruler). However, there are certain challenges in the relationship.

Since the hegemonic leaders are always interested in oppressing the masses, so the

masses device different means of emancipation. This is the reason behind rancor

and societal revolts witnessed by the world at large following Marxist theory in the

name of socio-political and economic change. Craig (1995:547) submits that:

For centuries, mass uprisings and destructive riot

have been the nightmare of the people in power.

Crowd action was common in eighteen and

nineteen centuries in Europe, towns and countries

throngs of armed men and women took over

markets and warehouses demanding the rollback of

prices and sometimes seizing goods. In England,

angry band of craft people burned factories and

destroyed the machines that threatened their

livelihood. Violent crowd have also figured

importantly in American history.

Hamiton (1982) comments that the world past revolution include French

revolution of 1789 and the Russian revolution of 1917. Even in the postcolonial era

in Africa, there were economic exploitations in several African countries; racial

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and cultural conflict in Zimbabwe and South-Africa , ethnicity and ethnic

stratification in Rwanda and Burundi (Otite,2003). The Yorùbá are also conscious

of positive socio-political and economic change. Several wars were staged. There

have been protests and rampages rejecting capitalism, exploitation and oppression.

Fadipe (1970) expresses that some of the wars which were fought in the nineteen

century in Yorubaland had some ostensible political justification.

Upon all these protests and destructive riots, the question is, who has been

the loser or which set of people have been at the receiving end? Is it the leadership

or the masses?. Most times, it is the masses that suffer the bronze of the

destructive riots. The political leaders are not easily conquered, they always have

one hidden place or the other and escaping route in the time of crisis. If it is the

masses that always suffer, must the masses continue to expose themselves to

danger especially when they may not achieve their aim through the dangerous

means. This work examines parody as an alternative masses’ emancipational

therapy as we explicate and analyze two Yorùbá plays, Re ̩́ re ̩́ Rún by Oladejo

Okediji and Èèpà Ń Para Re ̩́ by Adeniyi Akangbe with a view that, if Marxist

theory of open protest and destructive riot in the masses emancipational strategy

would not work or failed, there could still be an alternative therapy as the masses

fight for their right.

Theoretical framework: Sociology of literature

This paper adopts sociology of literature for its theoretical framework.

Sociology of literature was developed by French historian, philosopher and critic

called Hippolyte Taine (Ogunsina,1987:16; Opefeyitimi, 2014:47). Taine proposed

three concepts that he used to explain the thrust of sociological theory. These are

‘the race’, ‘the milieu’ ‘the moment’. These concepts precipitate a writer’s work.

No writer would write beyond his historical knowledge based on the beliefs and

ideologies of the society (the race), the events and happenings at different times in

the society (the milieu) and the current happenings in the society (the moment)

Sociology in the opinion of Onyeonoru (1994) was coined by Auguste Comte

in (1837). The term is a hybrid of the Latin word ‘socious’ which means society

and the Greek word ‘logos’ which means science. This means that sociology is

science of the society. It could therefore be deduced that both literature and

sociology are interested in the society, hence the birth of sociology of literature.

The goal of sociology, according to Ogunsina (1987) is to understand the society

through scientific means. Thus, it sets itself the task of finding solution to the

question of how society is possible, how it works, and why it persists. This could

be achieved through a rigorous examination of the social institutions- religion,

economic, political and filial- which together constitute what is called structure

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Bamidele (2003) quotes Bantock to have argued that all novels and plays and a

fair amount of dramatic or narrative poetry may not be understood without their

context because they focus their attention on characters and incidents that bear

close paralles to imitation of an action with the highest consciousness of the age in

which they are written. Sociology of literature has preoccupied itself with the

social commitment of arts, the position of the writer in society and his relationship

to that society. In Yorùbá society, the significance of poets cannot be

overemphasized. The Yoruba poets are philosophers in their own right. It is not a

gainsaying that the poet in any society educates, informs, reforms and redeems the

people of his/her society, the knowledge, understanding and wisdom he/she claims

are all products of the society in which he/she found him/herself. This is why

literary artists can not claim to be independent of the society in his/or literary

works.

From all indications therefore, literature and society have one common

concern which is understanding of society and the behaviour of man in the society.

Tenets of parody and its general overview

Parody is a brand or a blend of intertextuality, Adeleke (2008). The issue

of intertextuality in parody is informed by its ability to repeat, copy, or imitate a

style whether of writing, incident or even individual. This is why Hofele (1997)

comments that parody is ‘reenactment of a given literary, mythical or historical

sequence of events; as an imitation or impersonation of a given prototype. We also

share Muller’s (1997:31) opinion on the tenets of parody that:

in a parody, many original features of the original

are initiated, but at the same time, quite a few are

subject to variations and there are also some

respects in which the parodic text will differ

completely from its model for imitation, variation

and innovation are the three basic models of

parodic intertextuality which is characterized by

juxtaposition of imitated, varied and invented

element intended to bring about a complex

incongruity through an interplay of analogies and

differences

What could be inferred from the above is that a work of parody imitates, and that

in the course of the imitation, there is every tendency for the parodist to bring forth

some part of the original work with which he/she parodizes.

Dane’s (1988) assertion that, parodic intertextuality is seen as ‘literary

allusion and literary polemic is reechoed in other language by Bersier (1997) that

parodic intertextuality can trade on puns, allusion, direct quotes, pastiches of

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metrical forms and travestying entire tragic scene. The description of parody here

could be explained in line with the work of literary artists, the society, governance,

leadership and the masses’ relationship. For instance, when there is presentation of

series of incongruity in the political governance of a state and the economy of the

state becoming dwindling and recession takes over the economy; when the leaders

are corrupt and the masses are subjected to hardship and object poverty; when the

masses are not allowed to express their feeling publicly, the literary artists in the

society may design their work to be so incongruous to be so amused.

The focus of this work lies in the aspect of parody where parody, travesty

and satire blend; where parody is observed as a piece of literary writing expressing

or exposing socio-political and economic injustices as perpetrated by the

leadership ridiculously in order to make mockry but not always subjected to

laughter. Parody in this regard expresses deep thought and emotional feeling of the

masses concerning corruption and ineptitude on the part of the political leadership

of the society ridiculously. When the poor condition of the masses becoming

unbearable and other means of emancipation such as Marxist theory of destructive

riots, violence and radical protest had failed them, the masses resort to parody

where their powerlessness and poor condition of living is incongruously presented

to mimic the tragedy and douse the tension.

Brasset and Rossdale (2010) give an analogy of the U.K based anarchist

group called the Space Hijackers who contribute to the debate on global

democracy by provoking reflection upon fundamental assumption about

globalization and ethics in every situation. Understanding that parody does not

solve all problems, that it only offers a modality within which subjects can imagine

and act creatively with regards to everyday closures of global democracy. Thus,

the Space Hijackers seek to parody the onto-political assumptions of global

capitalism. The Space Hijackers do not seem to force change.

What could be inferred from the above assertion is that the Space Hijackers

engage in a tactical resistance which refuses the Marxist strategy. May, (1994)

cited in Brasset and Rossdale(2010) compares the tenet of parody with that of

Marxist stand regarding resistance of the ineptitude of the government to desist

from corruption and other economic indiscipline. Margret Rose (1995) also defines

parody as ‘the comic refunctioning’ of preformed linguistic or artistic material’

because parodic works usually give ‘new set of functions to the parodied materials’

often in a playful and incongruous manner.

Uscinski’s (2015) definition that parody is ‘information explosion’ is echoed

by Kumar(1995) when he says that; information explosion has not produce a

radical shift in the way industrial societies are organized to conclude that’ the

imperatives of profit, power and control seem as predominant now as they have

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ever been in the history of capitalist industrialism(cited in Kostakis and

Stavroulakis,2013).

What could be inferred from the above assertion is that upon radical and

destructive industrial disputes witnessed, leadership exploitation and oppression of

the masses has not reduced, rather, it is even escalating each day like a whirl fire.

One can only imagine that former military dictator and president of Nigeria,

General Ibrahim Babangida whose government was accused of misappropriation of

public funds and other corrupt practices has allegedly came out recently claiming

that his government should be appreciated and given kudos if compared to his

successors: Chief Olusegun Obasanjo and Goodluck Jonathan regimes. This

invariably suggests that all the masses radical and destructive protests including

tertiary institutions students’ unrests and other industrial disharmony Nigeria had

had in the recent past have not yielded expected results. Some few powerful

political figures ruling the nation are not deterred, not bothered and not affected in

any way, they always have means of keeping their belonging from the masses’

radical and destructive protests front.

Most times, it seems the masses raise the arms against themselves,

destroying their properties, maiming and killing, especially innocent people. If it

could be concluded that the essence of the masses radical protests is to reject

oppression and exploitation in its totality and possibly bring the corrupt leaders to

book such that the society will be free of corrupt leadership and the societal socio-

political and economic life of the people would be boosted, radical protest could be

encouraged. But in societies where the political leaders have no insight and

foresight; where leaders are not interested in the socio-political and economic

development of the society, where impunity, nepotism, tribalism and more

especially, when the leadership of the workers’ union are also corrupt and

insincere, struggling for selfish interest, are the order of the day; the fundamental

question is, do the masses need to be killing themselves in the name of agitating

for their right.

It is the system of government that bedevils the society at times, and the

masses that may not be informed would start killing one another. A very good

example is that of Ife-Modakeke riot of 1999. The Federal Government of Nigeria

had earlier made an announcement that a local government area secretariat would

be sited around Ife-Modakeke zone of Osun state. Both of the people of Modakeke

and Ile-ife were interested in the local government area because of its apparent

advantages. Therefore, the towns faced each other in war, destroying their

properties and killing one another. Another scenario is the 2011 post general

election riot especially in the North where many houses set ablaze, many goods

and services burnt and many lives lost. In our own opinion, it is not only that

radical protest destroys, maims and kills, it also subjects the masses to different

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hardship. If this is the situation in Nigeria, regarding crowd, mass protest and civil

riot what is the gain of the masses?.

Our argument in support of the parodied playwrights is that if radical

protests and civil riots would not provide adequate societal and industrial harmony

regarding the masses emancipation and struggling for their right, why not engage

in ‘information explosive’ and mimic the seemingly tragedy in the masses

emancipation strategy. The Yoruba are very religious. It is the religious teachings

that readily influence and assist them which also informed use of parody in the

leadership and masses relationship in the society . The use of parody has also been

fore grounded by certain philosophical ideals which boost leadership and masses

relationship in the society.

In the Yoruba thought, belief system, ideology, philosophy and world view,

of paramount importance are the Yoruba proverbs. Like the proverbs of other

races, Yoruba proverbs serve as social charter, to praise what the society considers

to be virtues and condemn bad practices (Delano,1983; Olatunji, 2005). Sheba

(2006) and Adeleke (2009) also see Yoruba proverbs as apparent truths reflecting

human experiences. The following proverbs showcase the Yoruba world view as

regards the leadership position, the masses and issue of parody.

(1) Lè se̩bo̩ lè sòògùn, báa ti wáyé wáá rí làá rí (one may engage in charms and sacrifices to gods, he/she cannot outsmart his/her destiny). (2) Olówó pèlù

tálákà ní òun kò níí jó, o̩jọ̩́ wo ni yóò tó rí owó pe tire ̩ ( if a poor man

dishonour an invitation to a party by a rich man, when will he/she gets

money to throw his/her own party?. (3) E̩ni tí eégún n lé lo̩ kó máa rọ̩́ jú, bí

tií re̩ ará ayé níí re̩ ará o̩ run. (he, who a masquerade is pursuing should

endure, for as the living gets tired, so the dead) (4) Fìjà fún O̩lọ̩́ run jà fo̩wọ̩́

lé̩̣rán, (allow God to fight for your course) (5) E̩ni tó rínni kò ní ìbáwí, orí

e̩ni níí pé ká rínni.(if one destiny would not mock one, nobody would)

The thrust of the first proverb is that leadership and position of affluence is

not by might but by destiny. Proverb 2 is a candid advice to the poor that if an

affluent person has anything good to offer a poor person, the latter should not

hesitate to collect and make himself happy. Proverb 3 encourages one to endure

life challenges, that there are better days ahead. Proverb 4 encourages one to put

his/her life affairs into the hands of God. Proverb 5 is a sermon; It admonishes that

one should not blame anyone who laughs one to scorn as such a person would not

have been able to do so if one has been lucky and successful.

Indubitably, the first set of Nigeria labour leaders were neither radicals nor

agitators and their weakness lay in the’ fact that they were aristocratic to a fault.

They did not just abhor strikes but they lack the courage even to make threats in

furtherance of their demands (Ananaba, cited in Adeniyi, 2014) yet they were

ZAJES 18 May, 2017

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referred to as leadership that knew what they wanted. Adeniyi (2014:395) puts

more succinctly this style of masses struggle:

Being reasonably well knowledgeable they were in

better position to present their case in a persuasive

approach. They also made use of their colour of

their skin as an asset and passport for quick

attention. This is clearly seen in the amazing

alarcrity with which their complaints were treated in

those early parts of the twentieth century.

Going down memory lane, until the outbreak of the global economic

depression of 1929, Nigeria labour history was more or less the history of the civil

service union. Nigeria Civil Service Union or Nigeria Labour Congress had

enjoyed sincerity and patriotism in general struggle for the welfare of the Nigerian

working class since the leadership of Imoudu of 1929 till 1988(400). But there was

a negative turned out for the Nigerian Labour Congress from 1988-1999; the

Babangida, Abacha, and Abdulsalami Abubakar regimes as they took advantage of

the lack of credibility and insincerity of the leadership that steered the NLC to

wreck havoc on the collective aspiration of the Nigerian workers (400). It should

be noted that some of these leaders became resplendently wealthy over night while

some began to pursue personal public ambitions (400).

Good governance in any socio-political and economic organization cannot

be overemphasized. It is good governance that makes the followers be abreast with

the leadership style and which embrace peace in the society. Over the years, the

experiences and results of different elections in Nigeria, identify that the country

has failed to produce honest and effective leaders both at the instance of the masses

and the political leaders that will pioneer the vehicle of administration in the

country.

YORÙBÁ PLAYS

In the course of the development of Yorùbá drama, it has contributed

immensely to the political, educational, economic and social development of the

Yoruba society in particular and Nigeria in general. Yoruba written drama or play

emerged by the acquisition of writing skill brought by the colonial masters. Written

Yoruba plays started in 1902 when D.A. Oyedele wrote King Elejigbo and

Princess Abeje of Kontagora (Ogundeji, 1992; Adagbada,1995) Yoruba news

papers were not left out in the developmental strategies of Yoruba written plays as

Pamínkú Obìnrin was serialized in a news paper called Elét i Ó̩ fé̩ , edited by E.A

Akintan in 1923. It was in the 1970s that the Yoruba written plays multiplied in

number. Many playwrights came on board. Notable among them were Akinwumi

Isola who wrote Efúnsetán Aníwúrà; Akinsola Awosusi who wrote Jaiyeola; S.A.

Durojaye who wrote Gbékú Dè àti Iś̩ é Abé̩ ; and Oladejo Okediji who wrote Re ̩́ re ̩́

ZAJES 18 May, 2017

9

Rún (Ogundeji 1992). In the 1980s written Yorùbá plays further increased in

number, as many new playwrights emerged writing and publishing new Yorùbá

plays in line with their forebearers’ style. Some of the Yoruba playwrights that

emerged in that decade were Olu Owolabi, Tunji Opadotun, Ademola Odetokun

and Tubosun Oladapo.

The Yorùbá plays have been categorized by different authors. This work will

adopt Ogundeji’s (1992) classification as amended by Adagbada (1995). Ogundeji

(1992) classifies Yoruba plays into four: pure didactive, didactive historical,

didactive protest, and didactive satirical plays and arranges relevant plays under

each group. Adagbada (1995) adds didactive propaganda to Ogundeji’s (1992)

classification. We will like to add at this juncture, didactive parodic plays to the

earlier classification of the Yoruba plays. We shall explain didactive parodic plays

in the course of this work.

SYNOPSIS OF THE PLAYS: RE ̩́ RE ̩́ RÚN

Re ̩́ re ̩́ Run written by Olasejo Okediji first published in (1973) and recently

published in 2009 is a play that depicts economic and socio-political injustices in

Mògún, the setting of the play. The play depicts, people like, Onimogun, Olugbo̩n,

Are̩sa, Balogun who form the leadership circle as corrupt leaders. The play also

showcases the ineptitude of the leadership to providing the needed welfare

packages for the masses, especially, people like Lawuwo, More̩nike̩, Wurao̩la

Idowu Adeniyi, Karimu Matiu Sape̩le̩, etc. Though, when the masses could no

more bear the hardship meted out to them by the leadership, they move to fight the

leaders. Though the masses move to reject the oppression and exploitation

perpetrated by the leadership, certain issues such as poverty, insincerity and

sycophancy prevent them from achieving their aims. At the end of the play, the

leader of the masses, Lawuwo is conquered as he becomes an insane and the

masses invariably accept the dictates of the tyrant leaders and are further subjected

to acute hardship as they are incapacitated to fight for their right

Èèpà Ń Para Re ̩́

Èèpà Ń Para Re ̩́ is a Yorùbá play written by Adeniyi Akangbe in (2011). It

is a play written to parody the ineptitude on the part of the Nigerian political

leaders to provide enabling environment for the masses to live a rewarding socio-

political and economic life in the society. In the play, Bo̩se̩ and Iya Akin (Akin’s

mother) are discussing issue of corruption and other different vices hindering the

wellbeing of the citizenry of Ayégún people. Bo̩se̩ and Iya Akin are discussing the

hardship meted out to them by the insincerity, dishonesty, self-centeredness and

ineffectiveness of the leadership of Ayégún to provide good governance in the

society.

ZAJES 18 May, 2017

10

Adedotun, the main character in the play is laced with corruption and other

attendant vices. Adedotun commits different atrocities in the play. He engages in

infidelity in his matrimony. Despite the fact that he is married to Bo̩se̩, he still

engages in adultery with a spinster, Deola. Adedotun is an imprudent and

extravagant. He is irresponsible; he could not provide for his immediate family

wellbeing despite that he is a teacher in a secondary school in Ayégún. Towards

the end of the play, armed robbers invaded his house and raid his house, carted

away all his belongings. Adedotun is totally wrecked at the end of the play because

he is sacked from his place of work without any gratuity.

Element of Parody in Nigerian Governance as Reflected in the Selected

Yorùbá Plays.

The authorial information on the preface of Re ̩́ re ̩́ Rún has preempted the

thrust of the play as far as the issue of parody in the Nigerian governance and the

fate of the workers or the masses is concerned:

Láti ó̩ jo ̩́ ti aláyé ti dáyé títí di òní olónìí, àwó̩ n òsìse ̩́

ni oníyà. Wó̩ n a máa jìyà mo ̩́ po ̩́ nmo ̩́ pó̩ nmó̩ ètè wó̩ n.

Bí ó ti wà látètèko ̩́ se ló ń bé̩ di ìsinsìn yii, be ̩́ e ̩́ ni yóò

si máa rí títí ayé àìnípe ̩̩́́ kun (Okediji,2009:IX)

Since the creation of the world, till date, workers

are always at the receiving end. They bear the

bronze of unworthy hardship perpetrated by the

leaders. As it was in the beginning, so it is presently

and so it will be till the end of time.

The above is the view of the playwright which suggests that workers or the

masses are always subjected to hardship by the leadership of any society and which

invariably sends a note of caution to the masses circle as far as the issue of

emancipation is concerned. The above authorial comment is a replete of pulpit

declamatory or sermon which points to the fact that the masses may not be able to

overcome the leaders as there are a lots of impediments militating against the

masses’ struggle for their emancipation, those impediments include sycophancy,

hunger, poverty, hypocracy and insincerity.

The authorial information is also a blend of the Yoruba issue of ethical faith

that the human affairs should be handed over unto God Almighty who has the

overwhelming power over all things. This also embraces the Yoruba world view as

shown majority in the ethnic proverbs. The hegemonic and powerful position of

the leaders has earned for them to have an edge over the masses. Parody is

therefore construed to be a style of the masses’ means of showing their problems

especially when other means of emancipation could not work or have failed. The

song being sung in the opening scene of the play also depicts the workers who

ZAJES 18 May, 2017

11

form the masses in Mògún, the setting of the play as being resigned to their fate.

The song has declared them parodists:

Èrò ti n ròjééje Òjééje

E̩ wí fún ìyáa mi ; Òjééje

E̩yin tó fi síle ̩ o Òjééje

Lorogún se fọ̩́ mo̩ re̩ Òjééje

Ewùrà tó kan bóbó Òjééje

Lorogún sè pé kémi je̩ Òjééje

E̩ ráyé à bẹ̩́ ò rí I Òjééje

E̩ so̩ fún ìyá mi Òjééje

Péyà ń je̩mi jo̩jo̩ Òjééje

Èrò tí ń ròjééje Òjééje

Èrò tí ń ròjééje Òjééje

People going to Òjèéje

Help me tell my mother Òjèéje

The egg she kept for me Òjèéje

Was cooked by my stepmother for her child Òjééje

I was given sour water-yam Òjééje

Can you imagine this behaviour of human beings

Òjééje

Tell my mother Òjééje

That I’m suffering a lot Òjééje

People going to Òjééje Òjééje

People going to Òjééje Òjééje

The excerpt is a demonstration and presentation of a deep emotional thought

reflecting the level of the masses’ experience of hardship generated from the

oppression and exploitation perpetrated by the political leadership of the society.

The excerpt illuminates that the resources and the economic prowess with which

some few elements who form the leadership circle based their power and

governance on, was pathfinded by the ‘mother’ of the workers’ É̩ wí fún ìyáa mi,

é̩ yin tó fi síle ̩́ o, lorogún sè fo ̩́ mó̩ ré̩ , ewùrà tó kan bóbó, lorogún sè pé kémi jé̩ ’(tell

my mother that the egg she kept for me was cooked by my step-mother for her

biological child and sour water-yam was given to me in the place of the egg) This

implies that the leaders in this regard are only usurpers. The heritage of the

workers has been hijacked by some powerful and tyrant few.

In the excerpt, though the masses are suffering, experiencing hardship in

different ways, yet, they did not open to any serious radical device than to engage

in ‘information explosive’, only to air their plight. Parody is manifested here as the

masses only mimic the tragedy and douse the tension of their sufferness by putting

ZAJES 18 May, 2017

12

the tension into song. The song which connotes that the masses have accepted the

defeat from the leadership oppression and resigned to ethical fate is another phase

of parody.

Still in Re ̩́ re ̩́ Run, Lawuwo, the main character in the play is leading the

course of Mògún people on the issue of their emancipation but the masses are not

keenly interested in physical combat and or/open protest strategy coupled with the

sycophancy of a character like Idowu. The people of Mogun have accepted that the

leaders have overwhelmed them. Wuraola, who serves as the masses’

spokesperson says:

Wurao̩la: É̩ é̩ , o kúu làákàyè. Ajuniló̩ kúkú ti juni nù (Òkédìjí, 30)

Wuraola: Thanks for your wisdom. The oppressors have defeated us.

The above Wuraola’s speech which is a Yorùbá maxim has been deliberately

amended by the character in the play. The Yorùbá would say ‘ajuniló̩ lè juni nù’

the oppressor has power to defeat the oppressed in a fight. For Wurao̩la to have

adjusted the maxim to read ‘ajuniló̩ kúkú ti juni nù’ ‘oppressors have defeated us’

implies that they should not even bother to fight the leaders. Even the incongruous

speech of Wurao̩la when Lawuwo is being detained in the police custody is also an

example of parody in this context. When it was realized that Lawuwo is ready to

fight the leaders on behalf of his people, Wuraola says:

Wurao̩la: Bígbá bá dojú dé, à a si i bi kò sì seé sí,

àá fo ̩́ ó̩ . Bí kò bá wá se é fo ̩́ , tóò, ká fi síle ̩́ fún ó̩ ba

Edumare. Òun tó mó̩ bí igbá ti se dojú dé kò ní

sàìmo ̩́ o ̩́ nà àtisíjú re ̩́ sókè (Òkédìjí, 33-34)

Wuraola: If the calabash is turned facing ground,

we shall turn the face up. If it refuses, we shall

break it. If it could not be broken, then we shall

invoke God Almighty who knows how the face is

turned facing ground will definitely know how to

make it turn facing up.

Ordinarily, the traditional Yoruba frown at fighting their leaders or the rulers

because of the system of the council representation. Fighting the leaders would be

tantamount to fighting oneself because every compound or household is

represented in the council of chiefs that governs the society (Atanda,1996). Most

times, when the leaders err, the masses looked unto God. This is the message

Wuraola in the above excerpt is stylishly sending to the masses in Mogun

community especially Lawuwo who is bent on fighting war with the leaders. The

power of parody among the Yoruba especially, is that God Almighty is

omnipresent and omnipotent. Even if the masses could not match their tyrant

leaders strength in strength, God Almighty could be invoked to come to the aid of

the masses ‘òun tó mó̩ bí igbá ti se dojú dé, kò ní sàìmó̩ ó̩ nà atisíjú ré̩ sókè, (He

ZAJES 18 May, 2017

13

that knows how the calabash turned facing ground will definitely know how to

make it turn facing up).

In Èèpà Ń Para Re ̩́ , it is shown that the government in Ayégún community is

irresponsible and irresponsive especially on the issue of mass education. The

management of the schools would collect development levies from students and

would not build any classroom. But instead of the masses to put up a radical

protest to rejecting the exploitation, they only mimic the system and make mockery

of the situation ridiculously. Bo̩se̩ and Iya Akin’s conversation in the play suffices:

Bo̩se̩: O ̩́ ro ̩́ owó ilé e ̩́ ko ̩́ òde òní ma le lé eniyan

śaló̩ nilu o. Òní owó ìdàgbàsókè, o ̩́ la owó

ìdàgbàsókè, be ̩́ e ̩́ si ni é̩ yó̩ ilé é̩ ko ̩́ kan kò dàgbàsókè

mo ̩́ , kàkà be ̩́ e ̩́ ile ̩́ ni wó̩ n ń ló̩ . Awó̩ n alásé̩ kì í kúkú

ye tan ara wó̩ n jé̩ , kí wó̩ n kúkú pè é ní owó

ìdàgbàsíle ̩́

Ìyá Akin: Òóto ̩́ kúkú ni, a kò ri ohun kan ti wó̩ n ń

fi owó ó̩ hún se. Bi wó̩ n bá sì ti só̩ fún wa láti ìbe ̩́ re ̩́

wa pe owó ìdàgbàsíle ̩́ ni awó̩ n ó̩ mó̩ wa n san o, kò

nii jó̩ wá lójú mo ̩́ nígbà ti a bá rí i pe gbogbo yàrá

ìkàwé ti kò jò te ̩́ le ̩́ , nigba ti a kò tíì san owó ni ó wá

ń jò le ̩́ yìn ti a ti san owó tán (Akangbe,2011:25)

Bó̩ sé̩ : Today’s payment of children’s school fees

may drive one to an exile. Today, development

levy, tomorrow, development levy without any

school developing, the schools go dilapidated. The

leaders would not stop deceiving themselves. They

would have tagged the collected levy, retrogressive

levy, instead of development levy they tagged it.

Ìyá Akin: It is true. We cannot see any meaningful

developmental project they spend the collected

levy on. We would not have been surprised if they

had intimated us from the onset that the money we

pay is retrogressive levy, and not development levy

especially when the school buildings are becoming

dilapidated

The above is an example of incongruous speeches which is one of the tenets

of parody. The above interlocution is more or less a parable: It is paradoxical. One

may not easily understand what the interlocutors in the play are really talking

about. How can one payment of his/her children’s school fees become

retrogressive when really the person meant to pay for developmental strategies of

the child and the society at large. The management of the schools who represent

ZAJES 18 May, 2017

14

the leadership in Ayegun’s government which is replica of Nigerian governance is

always interested in misappropriation of the public funds. The government would

not spend the development levy collected from the students on any meaningful

school developmental steps. Invariably, the parents believe therefore that they are

paying for retrogressive and not development especially when formerly good

school buildings are becoming dilapidated and no any move for their rehabilitation.

What really informed the idea of parody from the above is that the parents,

the people of Ayégún, and by implication the masses who are bearing the bronze of

the leadership corruption, and irresponsibility do not move for any radical protest

to bail themselves from the plights and predicaments. They have stylishly agreed to

make mockery of their hardship experience. The people do not bother to raise

questions such as ‘why should a few set of people be wasting the community

resources or societal concerted contributions? Can’t the government sponsor mass

education: don’t we earn the right to ask for our money back?. The people have

decided to let everything go. They have decided to dance to the tune of the tyrant

leaders. The only means of the people’s emancipation in line with parody is that

the people would not stop complaining, talking about the hardship meted out to

them by the leadership but at the same time would not device any radical means in

their emancipational strategies. Still in Èèpà Ń Para Re ̩́ , the following also sheds

more light on the issue of parody:

Bo ̩ sè: Se ìyé̩ n ni o ri ti ò ń sàròyé…. Bi ìjó̩ ba bá ni

ko ̩́ bo ̩́ ko ̩́ bo ̩́ ni òun yoo maa gbà lori ìgbésè ko ̩́ o ̩́ kan,

wó̩ n kò jé̩ ayò pa o. Emi rò pé yóò tó o ̩́ ke ̩́ ko ̩́ o ̩́ kan ni

nítorí pé owó ti ìjó̩ ba wa ná lórí ile ̩́ ti à ń rin lórí ré̩

yii nigba ti wó̩ n ń dá a kò kéré o

(Akangbe,2011:26)

Ìyá Akin: Ìjó̩ ba aláàánú mà tile ̩́ ni ìjó̩ ba wa o, se

kò yé̩ ki àwa aráàlú máa fi ìmoore wa hàn fún ti

ise ̩́ ti wó̩ n pèsè fún wa yanturu, ó̩ jà kòseémánìí tó

ya pó̩ ntó̩ ló̩ ja pé̩ lú oúnjé̩ ti o kú̩ n ìgboro lówó

pó̩ o ̩́ kú. Ni temi o, pé̩ lú gbogbo ìde ̩́ ra ti ìjó̩ ba fi ké̩

wa bi wó̩ n bá ń gba owó fún ìto ̩́ títo ̩́ , ìgbe ̩́ yíyà, iko ̩́

híhú àti itó títu, n kò rò pe wó̩ n jé̩ ayò pa o ( 27)

Bose: The government would not be judged wrong

if they decide to collect a kobo each for any step

an individual makes on the land. I thought the

government will want to collect a million naira on

each step one takes because government spent a

lot of money when they were creating the land on

which we walk

ZAJES 18 May, 2017

15

Ìyá Akin: Our government is very merciful and

linient, we the masses suppose to appreciate their

gesture on the massive employment opportunity,

provision of daily need commodities and different

kinds of food items at cheaper rate in the market.

In my own opinion, with all these provisions the

government has bestowed upon us, if they collect

money as we urinate, stool, cough, I don’t think it

is too much.

The above is an irony. Ironical speeches could also form parody. The

excerpt is a direct mimic or mockery of oneself or ones catastrophic situation. The

hardship meted on the masses is so overwhelming such that the masses ironically

and incongruously presenting their grievances in a paradoxical way; though

ridiculously but devoid of laughter. This is the only point of departure of parody

and satire. Whereas satire lampoons and evokes laughter, parody only makes

mockery ridiculously without exciting laughter. The basis of parody here is that as

the masses continue to endure the bad situation, they would not desist from

incessant airing of their grievances with a view that God almighty will touch the

heart of the tyrants, self-centered political leaders some day and the masses would

be given their right and potion of the national resources

Conclusion

This work examined tenets of parody in Nigerian governance as reflected in

selected Yoruba plays. The work showcased that parody is a style or mechanism

with which the masses could employ for their emancipation. The question is, is

parody not too weak as a means of emancipation in a society where the leaders are

always adamant and turning their deaf ears to the yarnings of the masses? Another

question is, must the masses employ open protest and destructive riot including

tertiary students’ unrests which always come with different challenges such as

destroying properties, maiming and killing of people where the masses suffer the

bronze. This paper is concluded on the note that, though parody is a workable

tactical means of the masses’ emancipation but it is weak as it cannot solve all the

problems or the masses agitations

This work recommends therefore, that the masses may marry parody in the

area of incessant presentation of their grievances on different functioning media in

the society with the engagement of peaceful demonstration devoid of open riot or

destructive protest. This will make the leaders see that the masses know their right

and not satisfied with the system of governance. The government may therefore

proffer solution on how the masses could be relieved of the hardship experience.

ZAJES 18 May, 2017

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The Socio-economic Benefits of Environmental Sanitation Exercise to

Environmental Workers in Zaria L.G.A. of Kaduna State, Nigeria.

Akut Y.B.

This study examines the socio-economic benefits of Environmental Sanitation work

to environmental workers in Zaria LGA .The questionnaire was the main source of

data. The research drew a representative sample of 248 respondents from a

population of 700. This figure was derived from seven systematically selected

wards across the study area. All the thirteen wards were arranged alphabetically

and assigned numbers from 1 to 13, only wards with odd numbers were selected.

Every ward has 100 Environmental Sanitation Workers from which 31 were

selected, giving a total of 248. The streets were purposively selected, while

respondents were randomly selected. The structured questionnaire was used for

collecting primary data. Descriptive and inferential statistics were implored in

analyzing the data. Results show that majority of the workers work for only 2hours

daily and earn a salary of #18,000 monthly. It was recommended that for effective

job performance, there is the need for close supervision of the workers and

concluded that in most urban centers in Nigeria, the arrangements for refuse

disposal have been ineffective or insufficient.

Key Words: Environment, Sanitation, Pollution, Waste, Drainage

Introduction

Nigeria is a country which places a great emphasis on cleanliness. A decree from

the days of military government which is still in force mandates that the last

Saturday of every month is Sanitation day, meaning that movement is banned or

restricted from 7:00am -10am. Families are expected to use the time when they are

confined to tidy the environment.

Unfortunately, once household waste is gathered, the problems begin. Nigeria's

growing population, an asset in economic growth terms, is placing great pressure

on solid waste management (SWM) systems which are in many cases already

antiquated, informal or non-existent (Pascoe,2016; Istifanus,2002; Adeyini and

Faniran,1993; Sada,2008)

In one sense, the growing problem of waste disposal is a symptom of the country's

success. Rapid urbanization has long been symptomatic of fast-developing nations.

The drift into the cities of former agricultural workers who hope to join the urban

middle class is part of a well-established path to prosperity. Likewise, the

http://premiumtimesng.com/opinion/4527-the_sanitation_day_by_seyi_olanihun.html

ZAJES 18 May, 2017

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increasing consumption of packaged goods which produce more waste by-product

than when consumption is largely agricultural. In this sense, Nigeria's waste

management problem is not the result of poor planning but of the rapid pace of

change found in a country which has averaged 6.8% GDP growth since 2005

(Adejobi & Olorunnimbe, 2012).

Nigerians already produce substantial quantities of non-sewage waste. One study

has found that Lagos alone produces 9,000 tons of waste per day, the same amount

as Hong Kong. If the country does succeed in its goal of becoming one of the 20

largest global economies by 2020, then it will need to make significant reforms to

the SWM process (Pascoe, 2016; Sada,2008, Agwu,2011).

Part of the reforms is the establishment of the Environmental Sanitation Workers

unit by the Kaduna State Environmental Protection Authority. The Kaduna State

Environmental Protection Authority (KEPA) was established by edict of 1994 and

later revised in 1998. The authority is charged with the responsibility of addressing

all environmental problems in the state including but not limited to organizing

Programs aimed at changing people’s negative attitudes towards environmental

management for sustainable development. In line with vision and mission of the

Authority, the services stipulated to be rendered by the Authority are:

(a.) The control, removal and disposal of liquid waste;

(b.) The control and disposal of solid waste;

(c.) The control of; vector pest, rodents and reptiles; potable and waste water-

effluent discharges; Noise which constitutes nuisance; The use of septic tanks and

sewage maintenance; bush burning, indiscriminate felling of tress; stray and

wandering animals; public conveniences and cemeteries; The use of residential

areas for prohibited purpose; working or driving on prohibited areas; and

(d.) Doing such other things as are necessary or expedient for the purpose of

enhancing a healthy environment within the State.

To achieve the stated objectives above, in November 2015, the State Government

created the Environmental Sanitation Workers whose job descriptions, just like

their counterparts in other parts of the world, particularly the United States

includes: A sanitation worker has a dirty job, but it's one that most communities

can't live without. Sanitation workers make sure neighborhoods, streets, and public

areas stay clean, and they dispose of trash in safe, effective, and environmentally

friendly ways. A sanitation worker must be physically fit, so he can quickly climb

http://www.tradingeconomics.com/nigeria/gdp-growthhttp://www.d-waste.com/new-infographics/item/download/13_2eb98714b1d4af8a8c8c0d5e0ba7b5ed.htmlhttp://www.epd.gov.hk/epd/msw_consult/file/MSW_ENG_ch3.pdfhttp://www.epd.gov.hk/epd/msw_consult/file/MSW_ENG_ch3.pdf

ZAJES 18 May, 2017

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in and out of large trucks and lift heavy trash containers. Many sanitation workers

obtain driving certifications, allowing them to operate commercial vehicles

(Tucker, 2016). Other duties include; Perform heavy manual labor, Use hand tools,

Hand sweep or shovel debris and rubbish, Must be able to lift 50lbs, Gather and

empty trash as requested.

The objectives of the study, among others, are;

1. to identify the social benefits associated with the job 2. to determine the economic benefits accruable to sanitation workers

The Study Area

Zaria Local Government Area is situated on the High Plains of Northern Nigeria

and is approximately 670m above sea level. It is located on latitude 11o 42l N and

longitude 7o 44̍ about 664km from the sea.

Zaria belongs to the tropical continental type of climate which corresponds to

Koppen`s tropical Savannah climate (AW) which is characterized by strong

seasonality in rain fall and temperature distributions. It has two distinct seasons-

the dry season (Oct-Mar.) and wet season (Apr- Oct). Mean annual rainfall is about

1000mm, while mean monthly temperature is about 27o but is highest between the

months of March and May. It is lowest in December/ January reaching about 27o.

The soil type is highly leached tropical ferruginous soils, developed on weathered

regolith overlain by a thin deposit of wind-blown silt from the Sahara desert.

Natural vegetation is the northern Guinea Savannah with shrubs and a few

scattered trees. The dominant shrub is Isoberlina doka while the common grass is

Andropogon spp. ( Obadaki, 2007).

ZAJES 18 May, 2017

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Figure 1: Map of the study area

Source: Department of geography Federal College of Education, Zaria.

ZAJES 18 May, 2017

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Methodology

The questionnaire was the major source of data for this study. It elicited

information on respondents bio-data as well as occupational status, job satisfaction,

tools used, types of waste generated by residents, among others.

Sample and sampling technique

The research drew a representative sample of 248 respondents from a population of

700. This is according to the Krejcie and Morgan table of samples. This figure was

derived from seven systematically selected wards across Zaria Local Government

Area. All the thirteen wards were arranged in an alphabetical order and assigned

numbers from 1 to 13, only wards with odd numbers were selected, hence the

following wards: Ang. Juma, Dambo, Gyellesu, Kwarbai A, Kufena, Tudun-wada

and Wucicciri. Every ward has 100 Environmental Sanitation Workers from which

31 were selected, giving a total of 248. The streets were purposively selected since

only the major streets in the locality are slated for cleaning, while respondents

were randomly selected. The structured questionnaire was the major tool for

collecting primary data. Secondary data was sourced from KEPA. The

questionnaire elicited information about respondents’ bio-data as well as income,

nature of payment, job satisfaction, equipment used and contributions toward

environmental sustainability. Descriptive statistics were implored to analyze the

data collected.

Results and Discussions

Table 1: Gender and Marital Status of Respondents

Sex Resp % Status Resp %

Male 144 58 Single 48 19.4

Female 104 42 Married 168 67.7

Divorced 24 9.7

Widowed 8 3.3

TOTAL 248 100 TOTAL 248 100

Source: Field Survey, 2016

Table 1 shows the gender and marital status of the respondents. The male folk

dominate their female counterparts and this may not be unconnected to cultural and

religious reasons. The fact Zaria is a predominantly Hausa and Islamic enclave

where women are not permitted to mix freely with men. The other reason could be

due to the nature of the job which at times requires physical strength which only

the men are capable of doing. Tucker (2016 ) corroborates this, noting that ‘trash

can be heavy, so a sanitation worker must be able to lift heavy trash cans, furniture,

electronics, metal and plastic containers, trash bags, and bulky packaging’.

ZAJES 18 May, 2017

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From the table, the marital status of the respondents equally show that most of

them are married (67.7%) as against a meager 19.4% and 9.7% that are still

single and divorced respectively.

Table 2: Respondents’ Educational attainment and Number of children

Education Resp % Children Resp %

Quranic 72 29 0-3 96 38.7

Primary 64 25.8 4-7 88 35.5

Secondary 88 35.5 8-11 64 25.8

Tertiary 24 9.7

TOTAL 248 100 TOTAL 248 100


From table 2, majority of the respondents are holders of the Senior Secondary

School Certificate closely followed by those that attended only Quranic schools.

This agrees with Akut (2008) findings in Zaria that majority of waste scavengers

have Quranic education as a major qualification. Also, NEOGOV (2016) opines

that the sanitation worker should have the ability ‘Read and write the English

language at a level necessary for efficient job performance’.

Table 3: Respondents’ Present and Previous occupations

Present Occupation Resp % Previous

occupation

Resp %

Environmental

worker

248 100 Unemployed 88 35.5

Civil Servant 0 0 Civil

Servant

0 0

Business 0 0 Housewife 48 19.4

Farmer

Artisan

Business

64

32

16

25.8

12.9

6.4

TOTAL 248 100 TOTAL 248 100


Table 3 shows respondents’ present and previous occupations revealing that all of

them are presently employees of the Kaduna State government only. Previously,

majority of them were unemployed, farmers, housewives, artisans and petty

traders. Further enquiry reveals that while they are currently employees of the State

government, some of them have switched jobs (35.5%) adducing reasons such as

the present job pays more (18.2%) and offering them more time for other economic

ventures (81.8%), according to table 4.

ZAJES 18 May, 2017

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Table 4: Respondents’ present and former occupation

Only Job? Resp % If no, why change Resp %

Yes 160 64.5 This job pays more 16 18.2

No 88 35.5 It gives more time for

other activities

72 81.8

TOTAL 248 100 TOTAL 248 100


Table 5: Daily working hours and Income

Hours Resp % Income Resp %

1 40 16 #16,000 0 0

2 96 38.7 #17,000 0 0

3 80 32.3 #18,000 248 100

4

5

32

0

12.9

0

#19,000

#20,000

0

0

0

0

TOTAL 248 100 TOTAL 248 100


Majority of the respondents (38.7%) work for only two hours daily while only a

tiny minority work for up to four hours per day (12.9%). The remainder work for

one and three hours daily (table 5). In reality though, these workers in some

quarters participate in the clean up exercise mostly at the weekends (Saturdays and

Sundays), observation has shown. For working for a few hours daily, these people

take home #18,000 (eighteen thousand naira) monthly as shown in table 6. This

amount however does not compare to the $4,711 (#1,512,231) that accrues to

environmental sanitation workers in the United States (NEOGOV, 2016).

None of these workers receives table or cash payment as all of them get paid

through the bank. As to the regularity or otherwise of the payment, most of them

opine that payment is not regular (67.7%) while the rest say payment is regular

(32.3%). This is not surprising as there are complaints of personnel being owed

months of salary arrears.

ZAJES 18 May, 2017

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Table 6: Nature of Payment and Regularity

Payment Resp % Regularity Resp %

Cash/Table 0 0 Regular 80 32.3

Bank 248 100 Not regular 168 67.7

TOTAL 248 100 TOTAL 248 100


Table 7: Sufficiency of income and alternative source

Sufficiency Resp % Alternative Resp %

Yes 104 41.9 Yes 56 38.9

No 144 58.1 No 88 61.1

TOTAL 248 100 TOTAL 248 100


From table 7, majority of the respondents (58.1%) do not seem to be comfortable

with their take-home pay as it was termed insufficient. When asked whether they

have an alternative source of income, most of this set of workers answered in the

negative (61.1%), while only few of those who said their salary is not sufficient

have other sources of income.

Table 8: Improvement on livelihood and how

Improveme

nt

Resp % How Res

p

%

Yes 232 93.5 Only means of

livelihood

144 58.1

No 16 6.5 Alternative 104 41.9

TOTAL 248 100 TOTAL 248 100


ZAJES 18 May, 2017

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When asked if this job has improved their livelihood and that of their families, the

response was an overwhelming yes (93.5%) as against those who feel their

livelihoods have not been improved upon (6.5%) as seen in table 8. To buttress

their point, some of them alluded to the fact that they have been able to build new

houses, buy motor bikes for commercial purposes and acquire other items of

necessity in the households all from the salary they are being paid. On how it has

improved their livelihoods, majority say it is their only means of earning a living

(58.1%), while the rest (41.9%) see the job as providing them with an alternative

source of livelihood.

Table 9: Job satisfaction

Happy Resp % Ashamed Resp %

Yes 224 90.3 Yes 24 9.7

No 24 9.7 No 224 90.3

TOTAL 248 100 TOTAL 248 100


On job satisfaction, all the respondents answered in the affirmative that they are

happy with the job. While they all express happiness with the job, some are

ashamed doing it (9.7%). Of this number, very few (33.3%) are willing to take a

pay cut for a job that pays less but more prestigious, but the rest, even though they

are ashamed of the job, they are not ready to make such a sacrifice and would

rather stay with this job (66.7%).

Table 10: Willingness to accept a job that pays less

Willingness Resp %

Yes 8 33.3

No 16 66.7

TOTAL 24 100


Conclusion

In most rural and urban centers within Nigeria, the arrangements for refuse

disposal hav e been ineffective or insufficient. These wastes are dumped

indiscriminately on open plots of land and particularly, along and on streets. Some

of the streets affected may be rendered impossible for traffic for several days or

ZAJES 18 May, 2017

27

months as a consequence. Every Nigerian city is afflicted by this malaise and its

end appears not to be in sight.

Recommendations

Based on the research findings and conclusion drawn, the following

recommendations are made;

♦ For effective job performance, there is the need for close supervision of the

workers

♦There is also the need for an upward review of workers’ wages to serve as

incentive

♦Payment of workers’ salary should also be prompt as unnecessary delays

demoralizes staff

References

Adejobi O. S.,Olorunnimbe R. O. (2012). Challenges of Waste Management and

Climate Change in Nigeria: Lagos State Metropolis Experience. African J. Sci.

Res. 7, (1) 346- 362.

Adeyini,B and Faniran, A.(1993). Geographical Perspectives on Nigeria’s Devt.,

Jumac (Nig.) Ltd. Lagos

Agwu, E.I.C. (1995). Environmental Sciences: A Planner’s View. Mishbet (Nig.)

Ltd, Lagos

Akut, Y.B. (2008). ‘Waste Scavenging In Metropolitan Zaria: Determinants and

Environmental Implications’. A Paper presented at the 50th Annual Conference

of the Association of Nigerian Geographers Held at the University of

Calabar, 25th-29th Aug

Istifanus, M.K (1993). Solid Waste Management Problems in Abuja Municipal

Area Council. An unpublished M.Sc. Dissertation Submitted to the Dept. of

Geog., A.B.U, Zaria.

Krejcie, R.V. and Morgan, D.W. (1970). Determining Sample size for Research

Activities. Educational and Psychological Measurement Vol.30, pp 607-

610.

NEOGOV (2016). Sanitation Worker II: http://agency.governmentjobs.com/saccity

Obadaki,Y.Y. (2007). Examination of the Relationship Amongst Rainfall,

Discharge and Suspended sediment Discharge of the North most Trubutary of

the Kaubani River, Zaria Kaduna State Nigeria” A paper Presented at the 49th

Annual Conference of the ANG at the University of Abuja Nigeria, Oct 15th -

19th 2007

Pascoe, T.(2016). “Time to flush away Nigeria's sanitation problems”. The

Guardian, Friday, May 20th

http://agency.governmentjobs.com/saccity

ZAJES 18 May, 2017

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Sada, P.O (2997). Current Status of Solid Waste Management. Noyes Data Corp,

U.S.A.

Tucker, K (2016). “Job Descriptions for Sanitation Workers”. Haarst Newspapers.

Akut, Y. B. is a Lecturer in the Department of Geography, Federal College of

Education, Zaria. [email protected] 08036250303

mailto:[email protected]

ZAJES 18 May, 2017

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Perception and Impact of NCE Students on Citizenship Education in

Promoting Good Governance and National Development in Nigeria

Rabi’u Hussaini Ibrahim

The issue of national development is one of the major challenges that the present

administration is giving priority. So in this paper the student of social studies and

non-social studies were asked on the role of citizenship education in promoting

good governance and national development in Nigeria. Two research questions

and two research hypotheses were set to guide the study. The population of the

study consists of all NCE Social Studies students and Non-social Studies students

from Federal College of Education Zaria. The sample of the study is (400) that is

200 social studies students and 200 non-social studies students selected through

purposive sampling techniques. The research findings revealed that NCE Social

Studies student has higher perception that citizenship education can promote good

governance in Nigeria. It also revealed that both Social Studies students and non-

social studies students have positive opinion that citizenship education can

promote national development in Nigeria. The researchers recommend that social

studies education should be taught at all levels of education in Nigeria since it can

help in promoting good governance and national development in Nigeria.

Key Words: Citizenship Education, Good Governance and National Development

Introduction

Nigeria as a nation is laden with bad leadership and missed opportunities since its

independence in 1960. The absence of transparency and accountability has

continued to militate against good governance in Nigeria’s political leadership.

Without defeating corruption and other financial crimes, our national wealth will

continue to be carried away by unscrupulous politicians. The root of the matter is

that most Nigerians are not patriotic citizens; patriotic citizens can only be made

possible through implementation of citizenship education in Nigerian school

curriculum. Easton and Dennis (2000) suggest that nations have to make deliberate

efforts to ensure the creation of effective citizens who will in turn create a viable

political system through good governance that can lead to national development in

Nigeria. However, the process of creating effective citizens in any nation takes a

lot of time. This is why it is necessary that children are exposed to the very basic

political socialization as provided in Social Studies education curriculum in

Nigerian schools. Also, Okafor (2010) asserts that if children are exposed to

political education in their formative age, they may grow up into adults who have

ZAJES 18 May, 2017

30

internalized their basic civic obligations that can help them contribute to national

development.

The social studies education objective that emphasize the citizenship education

training, is one of the major goal that can assist in producing effective citizens

who are expected to be good leaders in the country, and are expected to drive the

country towards achieving national development. Looking at the problems that

Nigeria found itself today, there is need to teach our children the good values that

can help in promoting good governance in Nigeria. Citizenship education as part

and parcel of NCE curriculum as general studies for all students in colleges of

education in Nigeria, is also a core course for all students of Social Studies, being

it be single or Double Major students. In this paper we are going to look at the

perception of social studies and non-social studies student’s opinion on how

citizenship education can promote good governance and national development in

Nigeria.

Definition of Concepts

Citizenship Education

The concept of citizenship education means different things to different people in

ordinary conversation. Mezieobi (2014) states that, citizenship education refers to

the educative means in a sovereign state whereby the citizens or individuals

become socially integrated into the social milieu, acquire skills and competencies,

become socially sensitive and actively participate in their social responsibility for

maximum productivity and development. Livingstone (2012), asserted that

citizenship education is that education through which people in the school system

will be taught about their rights, privileged, duties and responsibilities as good

citizens and through which they will be encouraged to perform their duties, and

play positive and active roles towards the development of the society. Okafor

(2008), sees citizenship education as the preparation of citizens for voluntary and

spontaneous participation in his social and political responsibilities in the society.

Good governance

Governance is the process of exercising political authority and the use of

institutional resources to manage and govern the society for attaining all round

development. According to Offorma in Okafor and Onwudufor (2012), good

governance constitute rule of law, transparency, responsiveness, effectiveness,

efficiency, equity and accountability. Also, Lawal and Owolabi (2012) opined that

good governance is a function of committed, patriotic and disciplined leadership.

Based on the definitions above good governance is the act of managing the

available resources by those in the position of leadership with accountability,

transparency, openness, rule of law and inclusiveness for the development of the

society they lead.

ZAJES 18 May, 2017

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Characteristics of an Effective Citizen

Easton and Dennis (2000) identified four major characteristics of a good citizen.

These include a knowledge of cer

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