Codes of Communication: A Sociolinguistic Study of Ázụ́Ọ́Fū in Nomeh : Current School News

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Codes of Communication: A Sociolinguistic Study of Ázụ́Ọ́Fū in Nomeh Community

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Codes of Communication: A Sociolinguistic Study of Ázụ́Ọ́Fū in Nomeh Community.

ABSTRACT

This research work analyses codes of communication, with a focus on Ázụ́ọ́fū as a verbal code of communication in the Nomeh speech community.

The work looks at codes, media of communication in Nomeh speech community, how Ázụ́ọ́fū is learnt, rules of interaction and interpretation of Ázụ́ọ́fū.

This research was carried out because Ázụ́ọ́fū as a code of communication in the Nomeh speech community has received little or no attention and lacks proper documentation.

The research is carried out by the use of structured and unstructured interviews, observation, and the use of a tape recorder. It adopts the theoretical framework of ethnography of communication which is used to analyse the data.

The findings reveal that the primary communicative function of Ázụ́ọ́fū is secrecy. From our findings, we also see that codes of this nature face endangerment as a result of so many factors such as poor documentation.

The research work recommends that studies of this nature should be encouraged by the government as this can attract investors and serve as a means of generating revenue and contributing to knowledge.

TABLE OF CONTENTS

Title page————— i
Approval Page ———— ii
Certification Page ————– iii
Dedication ———— iv
Acknowledgements —————– v
Abstract —————————— vii

CHAPTER ONE – INTRODUCTION

1.1 Background to the Study ——— 1
1.2 Statement of the Problem ——– 4
1.3 Statement of Objective —— 4
1.4 Research Questions ——- 5
1.5 Significance of the Study —— 5
1.6 Scope of Study ———- 5
1.7 Area of Study ———— 6
1.8 Limitations of Study ——— 6

CHAPTER TWO – LITERATURE REVIEW

2.1 Theoretical Review ———- 7
2.2 Empirical Review ———- 14
2.3 Summary of Literature Review —— 20
2.4 Theoretical Framework —————- 22

CHAPTER THREE – RESEARCH METHODOLOGY

3.1 Research Design ——————- 25
3.2 Study Population ———– 25
3.3 Sampling Technique ————- 25
3.4 Research Instruments —————— 26
3.5 Administration of Instruments ——— 26
3.6 Validation of Instruments ———— 26
3.7 Reliability of Instruments ————- 27
3.8 Method of Data Collection ————- 27
3.9 Method of Data Analysis ————- 27

CHAPTER FOUR – DATA PRESENTATION AND ANALYSIS

4.1 Codes ————————- 28
4.1.1 Non-Verbal Codes ———- 28
4.1.2 Verbal Codes —————– 29
4.1.3 Uses of Codes ————– 30
4.2 Analysis of Data ————– 30
4.3 Media of Communication in Nomeh Speech Community —- 30
4.3.1 Non-verbal Medium of Communication ———- 31
4.3.2 Verbal Medium of Communication ———– 31
4.4 Ázụ́ọ́fū ————————— 32
4.5 How is Ázụ́ọ́fū learnt? ———————– 33
4.6 Rules of interaction and interpretation of Ázụ́ọ́fū ——— 33
4.6.1 Grammatical rules of encoding and decoding ———– 34
4.6.2 Social Rules ———————————– 36

CHAPTER FIVE – SUMMARY OF FINDINGS, CONCLUSION AND
RECOMMENDATION

5.1 Summary of Findings ————— 40
5.2 Conclusion ————————— 41
5.3 Recommendation ——————— 41
References —————— 42
Appendices ———————- 46

INTRODUCTION

1.1 Background to the Study

Communication is the exchange of thoughts, ideas and information by the use of speech, signals, writing etc. Humans communicate by using codes which are vehicles by which meanings are transmitted. Language is one of the most important codes used in transmitting meaning.

The art of communication is as old as the existence of man himself: for man is a social being who, from time to time, develops means and the need to communicate with both living and non-living creatures around him.

The early man gave his successors an inkling into the kind of life he lived through cave paintings, drawings etc.

The Nsibidi dating back 400 to 1400ce, indigenous to Cross Riverians, Igbo, Efik, Ekoi, made use of pictures, drawings to communicate ideas; these symbols were public, while those for sacred duties were kept secret.

In the ancient world, according to Bushby (2013), dating back to 4,000 years, communication was characterized by the use of oral language, audial symbols such as grunts and guttural sounds.

The transition from guttural sounds to oral language was a result of expansion in man’s activities from just hunting to agricultural activities.

Over the years, due to the population boom, expansion and migration, codes of communication have transcended the realm of guttural sounds to language which is more complex.

The above notion is best captured in the words of Anshen (1957:341) that “the mind of man can proceed from the common speech of daily life to the language of metaphysics, religion, art, science, physics, mathematics, law or logic.”

REFERENCES

Agbedo, C.U. (2007a). Problems of multilingual nations: The Nigerian perspective. Enugu: Fidgina Global Books.
Agbedo,C.U. (2007b).Functionalist approach to language teaching: The role of sociolingu-istics. In B.N Anasiudu, G.I. Nwaozuzu and C.N.Okebalama (Eds).
Language and Literature in a developing country: Essays in honor of Professor Benson O.A. Oluikpe. 341-352. Enugu:Africana –First Publishers.
Anshen, R.N. (1957). Language as communication. In Language: An enquiry into its meaning and function. New York: Harper & Brothers Publishers.
Bauman, R. & Sherzer, J. (2007). The Ethnography of speaking. Department of Anthropology: University of Texas, Austin, Texas. www.annualreviews.org/aronline. Accessed 21st July,2013.
Blench, R. (2006). The coded language of the Orim, the ancestral spirits of the Tarok of central Nigeria.www.rogerblench.info/RBOP.htm. Accessed 6th March, 2014
Blom, J.P. & Gumperz, J. J. (1972). “Social meaning in linguistic structures: Code switching in Norway”. In R. Bauman and J. Sherzer (Eds). Exploration in the ethnography of speaking. 407-434. London: Cambridge University Press. 

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