ENHANCING LANGUAGE EDUCATIONAL PRACTICES AND EDUCATIONAL EVALUATION THHOUGH MULTIDISCIPLINARY PERSPECTIVES o —............—............................ .... ...........- ........... .....................................................—..................................................... o A Book in Honour of P rofessor J o se p h A biodun A d eg b ile Edited By: Babatunde Adeniyi ADEYEMI Oluwole Folaranmi ALABI Felicia Mayokun ODUNTAN UNIV ERSITY O F I BADAN LI BRARY ENHANCING LANGUAGE EDUCATIONAL PRACTICES AND EDUCATIONAL EVALUATION THROUGH MULTIDISCIPLINARY PERSPECTIVES A BOOK IN HONOUR OF PROFESSOR JOSEPH ABIODUN ADEGBILE UNIV ERSITY O F I BADAN LI BRARY ENHANCING LANGUAGE EDUCATIONAL PRACTICES AND EDUCATIONAL EVALUATION THROUGH MULTIDISCIPLINARY PERSPECTIVES A BOOK IN HONOUR OF PROFESSOR JOSEPH ABIODUN ADEGBILE Edited by: Babatunde Adeniyi ADEYEM1 Oluwole Folaranmi ALABI Felicia Mayokun ODUNTAN UNIV ERSITY O F I BADAN LI BRARY Copyright © Babatundc Adcnivi Adeycmi, Oluwole Foiaranmi Alabi & Felicia Mayokun Oduntan (2025) Printed by: Obafetni Awolowo University Press Ue-Ife, Nigeria. Email: oaupress@gmail.com oaupressife@yahoo.com ISBN: 978-978-136-201-9 Ail rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means: mechanical, electronic, photocopying, recording, scanning or otherwise, - without the prior written consent of the copyright owner. Published by: Obafemi Awolowo University Press Ile-Ife, Nigeria. IV UNIV ERSITY O F I BADAN LI BRARY mailto:oaupress@gmail.com mailto:oaupressife@yahoo.com TABLE OF CONTENTS TITLE PAGE PIC TURE OF PROFESSOR J.A. ADEGBILE BRIEF ON PROFESSOR J.A. ADEGBILE PROFILE OF THE EDITORS FOREWORD PREFACE THOUGHTS ON PROF J.A. ADEGBILE LIST OF CONTRIBUTORS TABLE OF CONTENTS xi xil xiii v vi x XV xvii SECTION A CHAPTER ONE 1 POSTDICTIVE VALIDATION OF SSC AND JAMB ENGLISH EXAMINATIONS WITH POST-UTME SCREENING SCORES OF THE UNIVERSITY OF ILORIN, NIGERIA Oianrewaju Seriki HAMMED A Raheem Adebayo LAWAL University ofllorin, Nigeria CHAPTER TWO 9 ASSESSMENT OF PRINCIPALS’ SUPERVISORY ROLES FOR MATHEMATICS TEACHING EFFECTIVENESS IN OYO STATE, NIGERIA Joshua Oiuwatoyin ADELEKE University o f Ibadan, Nigeria. Deiani BINUYO Ministry o f Education, Ibadan, Nigeria CHAPTER THREE 19 TEACHERS’ ASSESSMENT STYLES AND STUDENTS’ STUDY HABITS AS CORRELATES OF SENIOR SECONDARY SCHOOL STUDENTS’ ACHIEVEMENT IN ENGLISH GRAMMAR IN EKITI STATE, NIGERIA Felix Osa IBODE and Ruth Olorunjuwon ODEWALE 1 University of Ibadan, Nigeria. CHAPTER FOUR 39 CURRICULA RELEVANCE, INSTRUCTIONAL STRATEGIES, RESOURCES AND ACHIEVEMENT (CIRA) MODEL Babatunde Adeniyi ADEYEMI Institute o f Education, Faculty o f Education Obafemi Awolowo University, Ile-lfe, Osun State, Nigeria Adeyemi Zaccheaus OJO Department of Arts and Social Science Education, Obafemi Awolowo University, Ile-lfe, Osun State, Nigeria. CHAPTER FIVE 47 USING CONTINUOUS ASSESSMENT (C.A) AND FEEDBACK FOR IMPROVING EDUCATIONAL OUTCOMES Serifat Funmilayo AKOREDE University o f Ibadan, Nigeria XVII UNIV ERSITY O F I BADAN LI BRARY CHAPTER SIX 57 M EDIA LITERACY EDUCATION: TOW ARDS CURRICULUM INTEGRATION MODEL FOR NIGERIA Oluft ole Folaranmi ALABI Ajayi Crowther University, Oyo Oyo State. Nigeria CHAPTER SEVEN 67 FALSEHOOD EXPRESSION OF ZERO SCORE: MODELLING A PARADIGM SHIFT IN SCORING Oufemi Abiodun AJA YI & Risikat lyabode SALAM Tai Solarin University of Education, Ijagun, Nigeria CHAPTER EIGHT 77 DIFFERENTIAL ITEM FUNCTIONING (DIF) ASSESSMENT OF JUNIOR SECONDARY SCHOOL COMPUTER STUDIES ACHIEVEMENT TEST (CSAT): IMPLICATION FOR T EST DEVELOPERS Oufemi Abiodun AJAYI, Olam tle Yussuf SAKA & Oladapo Philips OJO Tai Solarin University o f Education, Ijagun, Nigeria CHAPTER NINE 87 TRANSCRIPTION: AN ELIXIR FOR INNOVATIVE QUALITATIVE DATA ANALYSIS Titilope Abosede ODERINWALE University of Ibadan, Nigeria CHAPTER TEN 95 SYSTEM ANALYSIS IN EDUCATION: IMPLICATIONS FOR INSTITUTIONAL EVALUATION IN NIGERIA Martins FABUNMI University of Cape Coast, Cape Coast, Ghana Beatrice A. FABUNMI Ajayi Crowther University, Oyo, Nigeria. SECTION B CHAPTER ELEVEN 117 AGE, GENDER, AND SCHOOL TYPE AS DETERM INANTS OF STUDENTS’ PERCEIVED ATTITUDE TOW ARDS ENTREPRENEURIAL PROGRAMMES IN TERTIARY INSTITUTIONS IN OGUN STATE, NIGERIA Ramota Ajoke RASAQ Obajemi Awolowo University, lle-Ife, Nigeria Serif at Olubunmi LABO-POPOOLA Adeleke University, Ede, Nigeria xviii UNIV ERSITY O F I BADAN LI BRARY CHAPTER TWELVE 127 LEADERSHIP STYLES AND EMOTIONAL INTELLIGENCE AS PREDICTORS OF TEACHERS’ PERFORMANCE IN SOME NIGERIAN PUBLIC SECONDARY SCHOOLS Kassim OlusanmiAJAYI & Fausat Abisoye ADENAIKE University o f the Gambia Aduraleke Tunde SHOBANDE Tai Solarin University o f Education, Ijagun, Nigeria ■ CHAPTER THIRTEEN 137 IMPLEMENTATION OF GENERALISATION AND SPECIALISATION PEDAGOGICAL STRATEGIES IN PRIMARY EDUCATION: IMPLICATIONS ON THE ACTUALIZATION OF NIGERIA’S LANGUAGE POLICY Hammed Idowu ADEYANJU, Fausat ADEN AIKE & Semiu Adewale ADEN IRAN Tai Solarin University o f Education, Ijagun, Nigeria CHAPTER FOURTEEN 147 PERCEPTION OF TEACHERS ON THE CH ALLENGES OF SCHOOL MANAGEMENT IN ONDO STATE, NIGERIA Ezekiel Olusegun BABATUNDE & Idowu Victor A JIB AD E University o f Ibadan, Nigeria CHAPTER FIFTEEN 155 SCHOOL FACTORS AND STUDENT CHARACTERISTICS AS PREDICTORS OF STUDENTS’ ATTITUDE TOWARDS CHEMISTRY IN OYO STATE, NIGERIA Modupe Mobolanle OSOKOYA & Boluwatife Emmanuel ODEDOYIN University o f Ibadan, Nigeria SECTION C CHAPTER SIXTEEN 169 EMERGENCY PREPAREDNESS AND DISASTER PREVENTION AMONG COMMUNITY HEALTH WORKERS IN PRIMARY HEALTH CARE CENTRES IN MAKOGI OWODE OBAFEM1 LOCAL GOVERNMENT AREA OGUN STATE, NIGERIA Risikat Motunrayo ON A WOLA University College Hospital, Ibadan, Nigeria ® Francis Adeniyi BALOGUN Lead City University, Ibadan, Nigeria Deborah Kehinde SEPERI Lead City University, Ibadan, Nigeria CHAPTER SEVENTEEN j 85 THE NEXUS AMONG ENVIRONMENTAL EDUCATION, ENVIRONMENTAL LAW AND SUSTAINABLE DEVELOPMENT Sunday Akinlolu FAGBEMl University o f Ibadan, Nigeria >.ix UNIV ERSITY O F I BADAN LI BRARY CHAPTER EIGHTEEN 197 ALCOHOL AND DRUG ABUSE: THEIR SIDE EFFECTS ON ORGANS AND SYSTEMS OF THE BODY Florence Oluranti ADEGB1LE University o f Ibadan Staff School, Nigeria CHAPTER NINETEEN 207 PRE-COVID-19 EXPERIENCE OF PARENTS ON CHALLENGES OF IMPLEMENTING ONLINE BROADCAST OF HOME ASSIGNMENTS (OBHA) AMONG PUPILS OF A PRIVATE BASIC SCHOOL IN IBADAN, SOUTH-WESTERN NIGERIA Adekunle Olusola OTUNLA1, Rachael Egunnike ADELEKE1 & Yemi OGINNf 'Lead City University, Ibadan, Nigeria ' 2NIKDEL Private School, Ibadan, Nigeria CHAPTER TWENTY 221 INFLUENCE OF PARENTING STYLES ON NIGERIAN CHILDREN’S BEHAVIOUR Janet Olufunke BAMIDELE Oyo State Teaching Service Commission, Ibadan, Nigeria CHAPTER TWENTY-ONE 229 ADOLESCENTS SELF-CONCEPT AND IDENTITY FORMATION: COUNSELLING FOR POSITIVE DEVELOPMENT Olabisi Titilayo Precious KILLIAN & Foluso Modupe ORIMADEGUN Lead City University, Ibadan, Oyo State, Nigeria CHAPTER TWENTY-TWO 239 SUBSTANCE ABUSE: KNOWLEDGE AND ATTITUDE AMONG STUDENTS IN SOME SECONDARY SCHOOLS IN IBADAN, NIGERIA Francis Adeniyi BALOGUN, Oyedunni ARULOGUN, Tunbosun Alex OLOWOLAFE, Olay in ka ILESANM1& Taiwo Olusegun OGUNWALE Lead City University, Ibadan, Nigeria CHAPTER TWENTY-THREE 259 PSYCHOSOCIAL DETERMINANTS OF AGGRESSIVE BEHAVIOUR IN SENIOR SECONDARY SCHOOL STUDENTS IN OSUN STATE, NIGERIA Busola Bose OGUND1YA Department of Educational Foundations & Counselling. Obafemi Awolowo University, Ile-IJe, Nigeria CHAPTER TWENTY-FOUR 271 CHILDREN AND INDIGENOUS LANGUAGE REVITALISATION: IMPLICATIONS FOR SOCIETAL CONTINUITY AND FUTURE DEVELOPMENT Hannah Olubunmi AJA YI Obafemi Awolowo University, Ile-lfe, Nigeria xx UNIV ERSITY O F I BADAN LI BRARY SECTION D CHAPTER TWENTY-FIVE 281 THE PSYCHOSOC IAL OUTCOMES OF LEARNING DISABILITIES: IMPLICATIONS ON STUDENTS’ MENTAL HEALTH AND N ATIONAL SECURITY Elizabeth Similoluwa AREM lf & Samuel Olufemi ADENIYI2 University ofLagos, Nigeria CHAPTER TWENTY-SIX 291 NO CHILD IS LEFT BEHIND: AN IMPETUS TO A FORMIDABLE SOCIETY Felicia Mayokun ODUNTAN Lord’s Schools, Abojupa Scheme, Nigeria. CHAPTER TWENTY-SEVEN 301 INFLUENCE OF COMPUTER-AIDED LEARNING RESOURCES ON THE ACADEMIC PERFORMANCE OF PUPILS WITH SPECIAL NEEDS IN SOCIAL STUDIES IN ONDO STATE, NIGERIA lfeoluwa Samuel OLUYIMIDE & Babatunde Adeniyi AD EYI'M l Obafemi Awolowo University, Ile-Ife, Nigeria SECTION E CHAPTER TWENTY-EIGHT 315 EFFECTS OF QUESTION - ANSWER RELATIONSHIP INSTRUCTIONAL STRATEGY ON READING COMPREHENSION LEARNING OUTCOMES AMONG SENIOR SECONDARY SCHOOL STUDENTS IN OGUN STATE, NIGERIA Titilayo Iyabode MAMADELO & Sunday Paul ADEGOKE University o f Ibadan, Nigeria. CHAPTER TWENTY-NINE 325 PERCEIVED INFLUENCE OF POP MUSICAL LYRICS AND WHATSAPP CHAT LANGUAGE ON THE SPELLING SKILLS OF SECONDARY SCHOOL STU DENI’S IN IBADAN, NIGERIA Maxwell Olakunle ARAROMI & Modupe Omorinola OREMULE University of Ibadan, Nigeria CHAPTER THIRTY 333 GENERAL METHODS OF FOREIGN LANGUAGE TEACHING Prof. Maclean Aderele ARAROMI University of Ibadan, Nigeria CHAPTER THIRTY-ONE 339 THE TEACHING AND LEARNING OF THE YORUBA LANGUAGE IN THE UNITED KINGDOM: PROSPECTS AND CHALLENGES Ajibola Oyejope MALOMO Woodford Green, London, U.K. XXI UNIV ERSITY O F I BADAN LI BRARY CHAPTER THIRTY-TWO 347 STUDENTS’ READING ABILITY, SPEAKING ABILITY, AND ACHIEVEMENT IN JUNIOR SECONDAR\ SCHOOL SYNTHETIC PHONICS Olutayo Toyin OMOLE; Rabat unde Kasim OLADELE & Oyindamola Esther BADMUS University of Ibadan, Nigeria CHAPTER THIRTY-THREE 359 TOWARDS THE RESUSCITATION OF THE USE OF TRADITIONAL SONGS AND EDUCATIVE MEDIA JINGLES TO BOOST MORALS IN NIGERIAN SCHOOLS Johnson Ayobami AB1JO University of Ibadan, Nigeria CHAPTER THIRTY-FOUR 371 MEDIA LITERACY EDUCATION: BASIS FOR ACQUIRING 21ST CENTURY SKILLS Abiodun Ayoola A TAN DA University of Ibadan, Nigeria CHAPTER THIRTY-FIVE 379 TEACHERS’ INTERPERSONAL RELATIONSHIP SKILLS AND STUDENTS’ ATTITUDE TO THE ENGLISH LANGUAGE IN IBADAN NORTH LOCAL GOVERNMENT AREA, OYO STATE, NIGERIA Abiodun Adeyinka ADEYEMI University of Ibadan, Nigeria CHAPTER THIRTY-SIX 393 INNOVATIVE RESEARCH IN ENGLISH LANGUAGE: AN IMPETUS TO SUSTAINABLE DEVELOPMENT Dr. (Mrs.) Beatrice Bunmi ADEYEMI Olusegun Agagu University of Science and Technology, Okitipupa, Nigeria CHAPTER THIRTY-SEVEN 403 STUDENTS’ ENGLISH LANGUAGE PROFICIENCY AND ATTITUDE AS PREDICTORS OF ACHIEVEMENT IN HISTORY IN IBADAN, NIGERIA Ikmat Olanrewaju, JUNAID University of Ibadan, Nigeria CHAPTER THIRTY-EIGHT 413 INFLUENCE OF FAMILY BACKGROUND AND PEER ATTACHMENT ON SS2 STUDENTS’ ENGLISH READING ABILITY IN AKINYELE LOCAL GOVERNMENT AREA. OYO STATE, NIGERIA Hannah Bosede OGUb RINDE Univei sity of Ibadan, Nigeria xxii UNIV ERSITY O F I BADAN LI BRARY CHAPTER THIRTY-NIN E 427 PERSONALITY TYPES AS DETERMINANTS OF ENGLISH LANGUAGE TEACHERS’ TEACHING EFFECTIVENESS IN SENIOR SECONDARY SCHOOLS, OY O STATE. NIGERIA. Monilola Dasola OYETADE & Adeola Adedayin ADEB 4 YO Lead City University, Ibadan, Nigeria. CHAPTER FORTY 437 PROMOTING MENTAL AND SOCIAL HEALTH OF LEARNERS THROUGH READING: IMPLICATION FOR SCHOOL LIBRARIES AND LIBRARIANS Olawale Akanbi MORONKOLA Department o f Health Education, University o f Ibadan, Ibadan. National Institute for Sport, Lagos. Rebecca Oluwafunmibi Ojeniyi PhD. Physical and Health Education Department, Federal College of Education Abeokuta, Ogun State. Oyedele Abimbola Ojeniyi Central Bank o f Nigeria - Centre for Economics and Finance (CBN-CENEF), University o f Ibadan, Ibadan, Nigeria. INDEX 451 xxiii UNIV ERSITY O F I BADAN LI BRARY Resuscitation ofYontba Moral Rkytkm, So*#* | 359 CHAPTER THIRTY-THREE TOWARDS THE RESUSCITATION OF THE USE OF TRADITIONAL SONGS AND EDUCATIVE MEDIA JINGLES TO BOOST MORALS IN NIGERIAN SCHOOLS Johnson Ayobaml ABUO University o f Ibadan, Nigeria Abstract This diopter investigated the complexity o f modem Nigerian youth and morality in die context o f social networks. Idealism, energy and ambitions fo r desired change have been observed as features o f the conflict between the youth and the society. However, the moral standards o f young people and their general ethical tendencies are perceived as portraying a dark image o f today and fu ture generations. Young people in particular are increasingly divorcing themselves from the enduring cultural principles; the change is further am plified by the social networking sites. It has been postdated that technology has a great influence on the realms o f morality due to heightened violence sexual perversion and materialism by youths. The study focused on the role c f education, fam ily and other social institutions to address die moral issue but disagrees with their irrelevance in checking die deterioration. Furthermore it examined historical values o f using jingles to improve the moral standards c f die society and the challenge c f preserving them in the knowledge economy and in die present era o f high-tech innovations. Reflecting on the causes and symptoms o f moral degeneration, the chapter argued fo r a renewed focus on methods c f imparting moral lessons that are likely to influence positive moral character among the youth with a view to transforming them into responsible adult citizens. Keywords: Resuscitation, Yoruba, Educational Jingles, Nigeria Introduction Youths are a group o f people who have certain traits, like a strong desire to move up, being idealistic because o f the values they were taught from a young age. wanting to live up to their role model, and often feeling frustrated and anxious because their ideals don't match up with real life. In line w ife what Ime and Unwanabong (2014) say about Oyebamiji (2008), young people are overly eager and full o f energy. They want things to change as soon as possible. As kids, teens and young adults, they are taught to value ideas feat are ingrained in them as morals. This makes them idealistic. Teenagers and young adults are often seen as the leaders o f tomorrow, and society cant ignore diem. It is m ostly up to them to decide how far their societies can progress and grow (Ime & Unwanabong, 2014). In our society right now, it is clear that moral decadence among young people is fast becoming the standard, which is a sad sign o f the much-needed moral values. Even though society is always changing, there are still some moral values and principles that hold it together. These must be followed because society's well-being rests on them. Ime and Unwanabong quote Aminigo as saying that a person manifests moral health when he understands the rules o f moral behaviour and vows to act morally when dealing with others. To the traditional, the ideal was how to relate to and treat other people, while the western philosophy o f UNIV ERSITY O F I BADAN LI BRARY individualism is the opposite (Kenyatta, 2015; Idang, 2015). According to Ime and Unwanabong (2014), everyone in society, especially young people, need to learn morals that will help them grow as people and position them to become positively minded. The high rate of moral decline in Nigerian schools could be seen as the result of many organisations failing at the same time. Being moral means following the rules of what is right or good behaviour. The word "morality" comes from the Latin word "moralitas," which means character or doing the right thing. That which is moral is what is "right and wrong," which is also called "good and evil." There are many more specific meanings of morality, and the idea is often confused with ethics, principles, virtue, and goodness. Hobbes (1994) wrote that morality is just a set of rules and views that people firmly believe should guide their actions. This point of view doesn't allow people to disagree or the idea that other groups are right when they have different opinions. The basic premise is: this is the moral system handed down to us, and anyone who disagrees with it or acts outside of its rules are evil, mistaken or ignorant. Morality has become a complicated issue in modem times, primarily because of the greater mixing of cultures and religions, each with its own ideas about good and evil. According to Hare (1981), “morality is a system of principles and judgments based on cultural, religious, and philosophical concepts and beliefs, by which humans determine whether given actions, are right or wrong.” Morality according to Tanaka (2014) refers to principles pertaining to right and wrong or good and bad behaviour, a system of moral principles followed by a particular group of people. Gert (2012) opine that morality signifies adherence to the moral code of the group, that is, conformity in behaviour to the manner or customs of the social group. Muraina and Ugwumba (2014) are of the view that morality is related to conforming to a set of conventional rules for determining one’s social actions and which have been internalized. Njoku and Njoku (2014) opine that moral behaviour refers to adherence to principle and beliefs involving right or wrong conduct. The word moral behaviour could be used to connote obedience to the code of conduct, customs, habits, and rules of a group of people. Also, moral behaviour as a concept is division and highly nebulous to give a particular definition, for instance in philosophy, the descriptive definition of moral behaviour has to do with keeping a set of conduct put forward by a group and acceptable by the members of that group or society (Gert, 2012). Okafor (2004) stated that morality is the attitude of man with regard to the moral law which is based on his free decision. Morality sometimes is taken to mean definite character, based on the predomination of one particular value of ihe moral attitude of a whole people or a social group” Agha (200?) maintains that, “an act is right if it conforms to the society by which it is judged.” Therefore, the moral conduct of a man is that which produces the greatest possible good in the situation. It means that the conduct has desirable qualities which satisfy some valuable needs. A thing can only be said to be good when it makes for social welfare. Morality, in a way, is the sense of what is right or wrong, good or bad in human conduct. Morals relate to principles of considerations of right and wrong actions or good character. 360 | Enhancing Language Educational Practices and .... UNIV ERSITY O F I BADAN LI BRARY Resuscitation o f Yoruba Moral Rhythm, Songs and... | 361 Agha (2003) further expressed, an action is right if it leads to physical, intellectual and spiritual development or to a more harmonious personal and social life. Action is wrong or bad if it is detrimental to the individual or society. It is an observance o f the laws o f wholesome living. To be moral is to be intelligent and to be sociable in the process o f living. The right choice is the selection o f the greater or greatest value. The wrong choice is the selection o f some lesser good or value. It is common that people think o f morality as a problem o f sex and corruption. This is not correct; problems o f sex and corruption are aspects o f morality; they form only a small part o f morality. Morality is wide and it affects every aspect o f our lives. Some o f our actions are morally good, while some are morally bad. Examples o f morally bad actions include cheating, telling lies, stealing, smuggling and other actions that are destructive to society. Morally good actions include being honest, truthful and obedient and so on. These actions are good because they help to ensure the survival o f our society and improve the dignity o f man. Morality leads one to leave out some evil mind or thought. Agha (2003) maintained that, “a moral person does not consider it right to commit an act o f plunder, theft and robbery against anybody. A moral person is one who is responsible, and self-disciplined. Morality is significant because it leads to self-awareness, responsible self, and crime control.” In the views o f Bourk (1967). Morality can be defined as the branch o f knowledge that deals with the correct conduct o f individuals. It is the branch o f philosophy that tackles actions human beings undertake in relation to its legal or unlawful to perform. In other words, it is the science o f the higher nature o f man or the lower nature o f man. The ‘good’ refers to one’s doing and the ‘evil’ refers to what is to be shunned. It is also the science o f the allowed or what is allowed to be done and the prohibited or what is not allowed to be done. The motive in morality is, the goodness. It asks what it means for a male to be good, not just good painter or a good footballer. Although the good is represented by silhouettes, by words, and by actions. At the same time, the good is found in a human being regardless o f the outcome o f the business enteiprise he or she is involved in. Hence, as explained in the context, the intentions o f a person can be bad that is, he can be a bad man in terms o f morality but an excellent fighter. He is morally moribund’. The word decadence is characterized by or indicating a decay or decline, associated with or enjoying the characteristics of the decline. It is a loss or a gradual wearing away of something or of the quality of something. Regarding the interpretation of decline, Hume, (1975) saw it possibly mean a state or a time of decay in terms of moral values. Decadence means a decline from a more sublime category to a subpar one. I can say that it is a process of deterioration or fall in a society, especially in the aspect of morality. Thus, decadence can be characterized as ‘personal,’ or as ‘societal,’ or as the condition of a ‘society’ (or a part of it). It is used to describe a person's lifestyle; it describes a lack of moral and intellectual discipline, or in the Concise Oxford Dictionary': “a luxurious self-indulgence.” Though this term can be defining the personality of someone or some circle or layer of people, it can also define the state of a society (or its part). It means a person doesn't follow moral and UNIV ERSITY O F I BADAN LI BRARY intellectual rules in their daily life. The Short Oxford Dictionary says it means "a luxurious self-indulgence." In a society, it means * slow but steady decline caused by the loss o f important moral norms. Hume also said in 197S that decadence means putting sell- indulgence and pretence above effort and ability. When used in research and the professions, it means feat professional ethics are being lost. People who live in societies with strong morals usually don't like greed, which is why societies that encourage it are sometimes accused o f being decadent Ugoji (2010) says that moral decadence is a state o f moral decay or degradation. Behaviours, feat are morally rotten, get in the way o f fee country's success, peace, unity, and growth. At our schools, these actions can be seen in the form o f wearing bad clothes, cheating on tests, cults, drug use, prostitutes, poor behaviour, and other problems. These issues make education less valuable and less useful for making people better leaders and voters. Also, they hurt fee reputation o f institutions as places o f learning. In traditional cultures, it's hard to find parents who are really good people. There are more and more "morally decadent children who don't care about social norms and values" because o f this. Because o f how schools work now, things get worse when these kids go from living with their parents to school. Moral decay is a problem feat has been around for a long time and can be seen in schools and in everyday life. This is because the people in charge in our society can't follow the right road. It was Ogunji (2009) who said that problems w ife leadership have made it harder for kids to learn new things and for students to leant good manners and morals. Because o f this, a lot o f students have been acting badly. Because o f this, fam ilies, teachers, and school officials are all in charge o f keeping our society and schools moral. However, they are unable to do that i f they lack morals. Gachiri (1996) says feat jingle is a good way to teach morals because it involves the teacher, fee student, the community, and fee surroundings all at the same time. When the child was very little, the mother sang them lullabies that were about tribal beliefs. As the kid got older, he or she paid close attention to stories, jokes, and proverbs that taught lessons (Kenyatta, 2015) . A baby on the mother's back could feel the beat she made as she ground grain for gruel. The baby smelled, heard, and saw everything that was going on, but he or she couldn’t understand it (Glkuyu Centre for Cultural Studies, 2017). Social media lets people of all ages talk to each other and share know ledge right away. It changes their beliefs and ways of acting in a big way. By mixing countries and borrowing styles, the internet and TV also allow social change to happen without people having to meet in person (Mensah and Amissah, 2013). It's not a surprise that technology has been blamed for making things less simple than they used to be. There were principles and values that were passed down from one generation to the next in most Alrican activities, but not on social media (Ezenweke, 2016) . Violence is more common now because of social media, especially on TV and in films where the stars are shown as heroes. It has been known for kids who have seen this kind of violence to act violently themselves (Anderson, 2003). Also, young people look up to ami try to be like celebrities who are known for doing bad things like drug use and being naked They want to be like these famous people and look up to them. It's too bad that young people today are surrounded by these anti-social behaviours. 362 | Enhancing Language E ducational Practices a n d .... UNIV ERSITY O F I BADAN LI BRARY Resuscitation ofYoruba Moral Rhythm, Songs and... | 363 In the same way, parents are most worried about radicals who want to use drugs, drink, and go to parties. Recently, there have been reports o f students drinking and doing bad things with other students in closed rooms or on buses. In other cases, like when public ads for a party called "Project X," which was about having house parties for teens, have quickly led to action by the authorities. This kind o f event could be a sign that young people in the country have lost their morals, since most o f them think this kind o f behaviour is normal (Odumbe, 2016). It's important to note that these kinds o f parties usually have more guests than they can fit. Teenagers and young adults also use social media for sexting, which means sending, receiving, or forwarding sexually explicit texts, photos, or images. A lot o f these pictures get shared very quickly on smart phones or the Internet. It makes me sad to think about the kids who read this kind o f stuff without meaning to. This is more o f a problem in cities and semi­ cities like the place where our study took place, where some cultural aspects have changed and made people more self-centred. People have noticed that social media has a big impact on the decisions, wants, and views o f young people. This could be because o f the way some media material lowers moral standards and gets in the way o f family time, which young people are aware of. It's even worse when social media spreads information that goes against what people normally believe and value. Like many other teens and young adults, the Karyri enjoy the good things that social media has to offer. It's just that many o f them let it hurt them. The study found that young people are becoming more and more susceptible to the negative effects of change because of social media, which shows western cultures as better. Adopting these cultures quickly and continuously leads to the loss of rich indigenous family values and ideals. Anderson et al. (2003) observe that the media has a big effect on young people's lives, especially on the decisions they make and the things they want. Every day, as if they don't exist, moral, religious, and cultural standards are being broken in the name of personal freedoms. This is shown by the fact that young people's fashion choices and ways of living are going through a crazy change. It's not unusual to see young people in public wearing dreadlocks, sleeveless tops, skin tight pants, micro-mini skirts, bum shorts and other clothes that make it hard to tell who they are. These days, being half-naked is seen as cool and stylish. People like songs with explicit lyrics, at the expense of ones with life-changing messages. As Tambe points out, the dressing craze has mostly affected young women and has even spread to places of worship. Freedom doesn't mean someone can walk around the market naked, and freedom shouldn't bother or bother other people (Tambe, 2013). This is what worries me about liberal ideas of freedom. About a quarter of the teens who answered the survey agreed that parents can't completely control what their kids see or hear. It's not just the kids who are to blame for this. One young person summed up the situation by saying, "Parents aren't always at home, so they don't always know what's going on." This may have been an attempt to explain away their poor use of important time. "My mother has never asked once because she trusts me," says someone else. "They don't complain because they think what they do is more important first'' is a more telling statement. Young people who say these things know what's right and wrong, but they seem to be stuck b-'tween UNIV ERSITY O F I BADAN LI BRARY 364 | Enhancing Language Educational Practices and .... modernization and not having strong parental direction or being creative at home, i tu-.- statements make it clear that the parent-child relationship does not want to happen. This does not make for a good environment for teaching moral ideals, so it is hard to do so. As a result, young people's morality has dropped to an all-time low. For teens and young adults, social media and the internet have become helpful friends. But parents don't like how their kids use them and say that mass media makes it harder for them to teach morals. People who believe this say that media like the internet and videos are an intrusion that makes it harder for parents and the Church to teach morals because they support western values like free sex and materialism. Because of this, parents think that modernization is worse for the values of young people. The way families act and what they believe has changed because of technology. People in cities are more self-centred than they used to be, which makes it harder for families to work together. This is because family members have to learn new roles from different sources. People who spend a lot of time on social media may also feel cut off from the world around them. • ' * r " • So, here are some of the rhythms that were common in our schools and media house back then. JINGLES AGAINST EXAMENATION M ALPRACTICE S/N English Yoruba 1. The secret of the Tiger Asiri ikooko should not be revealed by dog Ko ye kotowo Aja tu Heen Heen ,*V$. i The secret of examination Asiri Idanwo Should not be revealed by you Ko ye kotenu re jade Heen Heen Eni a feyinti bi o ba ye wiwi ni wi You the teachers Heen You the writer O difa fun gbogbo eyinti a feyinti fun You the printer Asiri Idanwo o Heen Don't reveal the secret of examination Iwo oluko because of money Iwo akowe Don’t reveal the secret of examination Iwo atewe to your love ones Ma fasiri idanwo han nitori owo Don’t reveal the secret of examination Ma fasiri idanwo han olufe to your children Ma fasiri idanwo han omo re You cannot escape the wrought of God A ki mo mo ise iru e ko ma hun ni and Justice if you do so This will check all examination stakeholders from engaging in examination malpractice which will later lead to effective school administration. A ki mo mo ise iru e ko ma hun ni A ki mo mo ise iru e ko ma hun ni JINGLES ON THE IMPORTANCE OF O NE’S JOB UNIV ERSITY O F I BADAN LI BRARY Resuscitation o f Yoruba Moral Rhvthm, Songs and... | 365 2 English Yoruba Someone’s work is one’s work Ise eni ni ise eni Don’t be ashamed of your work Ma tiju ise re Termites don’t feel ashamed when Ikan ki i tiju a amo le building house Eera ki i tiju a a yena Ants don’t feel ashamed why paving A lapandede ki ti ju aa fo ki ri ni ways for its members gbangba Someone’s work is one’s work Ise eni ni se eni Don’t be ashamed of your work Ma tiju ise re Don’t feel ashamed flowing all about 0 ba a sagbe Someone’s work is one’s work O ba a sakowe Don’t be ashamed of your work Bo o joni naja Whether you are a farmer, secretary, Bo o joni worobo trader or hawker Ise eni ni se eni Don’t be ashamed of your work Ma ti ju ise re Ise ki i pa ni Work doesn’t kill someone Aise re gan-an labuku Idleness is shameful and kills JINGLES THAT CAUTION ON PICK POCKETING 3 English Yoruba You are being watched A ri o o Those of you engaging in picking Iwo to n towo ba apo alapo another person’s pocket Kai Remove your hand ole ni o You are a thief JINGLES ON ENVIRONMENT AWARENESS 4 English Yoruba Be careful E fura o Being cautious is the wisdom of the Ifura loogun agba elders Pansa o fura The roof is not careful Pansaja The roof fell Aja o fura The roof is not careful Ajaji The roof fell Bonile naa o ba fura If the owner of the house is not careful Ole ni o ko lo The thieves will steal from the house Tee bafe sun lale At night before going to bed E tan na yilepo ke e si tun tilekun Put on the lights to ensure tight security gboningbon Take proper care of your property in E to ju dukia o order not to be a victim of robbers. Ka ma ba farawa lole lowo JINGLES AGAINST 3VRECKLESS DRIVING 5. English Yoruba Hurry up! Hurry up! Ina piti You are too slow in driving Gbe n le Speed up! Speed up now! Te e kanle UNIV ERSITY O F I BADAN LI BRARY 366 | Enhancing Language Educational Practices and .... Why driving like this Overspeeding can lead to accident it is better to drive gently and get to your destination than end your journey in heaven. Ja lekun e Esinsin n je taya e ke Fuu un n naa Ha, ha onimoto yii oosirora Ki nikan ma n be ieyin nnkan Arinrin gbeie ni o moye dele Asuretete o nimoye Kankan je E sohun gbogbo lesoleso 6. The clean person enters the market with confidence A dirty person is reluctant/awkward A clean person is more honoured than a dirty person Afinju wo ja gbendeke Obun woja se sio sio Obun sio sio ni o ru eru afinju wole 7 English Yoruba JINGLE FOR MORAL UPRIGHTNE SS W onderful!' Wonderful!! Wonderful With your young age You like sex too much 1 can climb up, I can come down You cannot keep yourself for one minute Hanging on men by wall side What I cannot get I w ill use stick to draw it nearer You are destroying yourself unknowingly But you thought you are enjoying Remember that If pregnancy sets in You are the only one left There is time for everything O gbij igbij igbij i Omo kekere ara re O se wakun dun yun kunyunkun bayii? Mo le goke, mo le so O o le mara duro iseju kan pere A fori a forun legbee ogiri ako atabo Ohun owo mi o to Ma fi gogo fa Ikun njepa Horn nredii Ikun o mo pohun to dun Ni pani 0 si n darabayii o. Toro ba lo yi wo pere Towo palaba re segi Ranti pe Iwo nikan ni o ku Akoko wa fun ohun gbogbo 8. English Yoruba JINGLES ON CHILD LACK OF HUM ILITY AND RESPECT FOR Big brother Where are you coming from At this hour o f the day? Didn’t you check your wrist watch You did not remember that someone that is bom o f a noble family does not walk in darkness at Ibo e t i n b o o Buroda oke ohun E n tode ariya bo ni abi boo Oo yaa go owo re wo ni? Se iwo o ranti pe Ija ku mo kii rin de osan Eni abi re UNIV ERSITY O F I BADAN LI BRARY Resuscitation o f Yoruba Moral Rhythm, Songs and. .. j 367 PARENTS midnight Thieves own have every day to themselves, but the owner has only one day. One day will be one day for you when you will not escape it Ki irin de oru Ojo to wo palanba re basegi pere 0 dorun alakeji 9. ENGLISH YORUBA JINGLE ON PUNCTUAL! TY The child that fails to respect his or her parents Will die of poverty Your mother suffered a lot on you Your father suffered a lot on you The child that fails to respect his or her parents The child will die of poverty Omo to moya re loju o Osi ni o to mo na pa Iya jiya pupo lori re Baba ji ya pupo lori re Omo to moya re loju o Osi ni o tomo naa pa English Yoruba 10. JINGLE IN SUPPORT OF UPRIGHTNE SS We should come to school on time Listened attentively to our teachers Display knowledge and wisdom in learning And be respectful to our teachers Ka wa sile iwe wa la koko Ka fetisile, sawon, oluko wa Ka fogbon atoye kekoo wa Ka tun terbia fa won oluko wa 11. JINGLE ON RESPECT FOR ELDERS You brother, a real liar The liar’s mouth is not smeared with blood It brings disregard A liar and a thief are the same The act of calling a white object black does not portray one well Buroda aturota bi ekuro Enu opuro ti yin ki ise je Eyin o mop e pure n niyi Ete ni mu wa Opuro oun ole Ogboogba lo je San-an laarin Aje ni mu ni pekoro Fifi dudu pe fiinfun Koye da eniyan 12 English Yoruba JINGLE ON HYGINE Jolaade Are you sure you are a trained child Or trained but a stubborn child Your mother’s age mate is carr/ing a heavy load on her head and you are walking majestically behind her Jolaade Abiko ni o ni Abi akoogba Egbe iya reru leri 0 n yan an te le e leyin Ranti pe egbe buburu n bawa rere je ni o UNIV ERSITY O F I BADAN LI BRARY 368 | Enhancing Language Educational Practices and .... Remember the child of whom you are A good child does not behave like this. Remember the child of whom you are Collect the load from the elder at once. Eni a bi re kan Ki i huru iwa bayii Ranti omo eni ti o n se O ya kia Gberu naa lori agba English Yoruba 13. JINGLE ON MORAL UPRIGHTNE SS A friend of chewing stick has clean teeth The enemy of chewing stick has smelly breath Rashes all over the body Scratching his body as he walks along the street. Ore pako Elenu mimo Ota pako Aji ma rorin Elenu rirun Kuruna baba jiga Ahorin ni o ma hodi Conclusion It's clear from the study that it's important to crack down on the poor morals of students in most Nigerian schools. The radio and TV jingles that used to warn and encourage good behaviour among students in schools have almost completely disappeared. Antisocial behaviour is now common among students. It's time for parents, teachers, and the general public to wake up and bring morality back to schools, because these students will be the leaders of the future. If a student hears a jingle at the exact time they are planning to commit a crime, they will change their minds right away. Recoin m endations There should be a resource person in schools who can talk to students about moral issues. There should also be devotional services in the morning and at the end of the school day on the school assembly ground. Students should be urged to listen to moral jingles on the radio and TV. Teachers should sometimes give students work based on the moral jingles that are played on the radio and TV. Parents and teachers should be moral role models for their kids at home and at school. The government should make Yoruba language a required subject in Southw estern Nigerian schools because it has moral value. The overall scores for the Yoruba language in the WAEC and NECO exams in Nigeria should include Yoruba oral literature. The government should Hire more Yoruba language study teachers in schools. References Agha, A. (2002). Honorific registers. In: Ide. S., Kataoka, K (Eds.), Culture, Interaction and Language. Hituzisyobo, Tokyo, pp. 21-63. Agha, A. In press. 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