



































Posthumous festschrift in honour of late professor R.O. Ezeuko, edited by Dr. Odinye, Egenti & Orji


      

 

 

 Posthumous festschrift in honour of late professor R.O. Ezeuko, edited by Dr. Odinye, Egenti & Orji 

 

112 

 

INDIGENOUS LANGUAGE AND SONGS FOR EFFECTIVE 

TRANSMISSION OF TRADITIONAL KNOWLEDGE 

 

 

Pauline C. Nwizu 

Department of Languages and Humanities 

School of General Studies  

Alvan Ikoku Federal College of Education, Owerri 

 

& 

 

Chinyere B. Onyemaechi 

Department of Nigeria Languages and Linguistics 

School of Arts 

Alvan Ikoku Federal College of Education, Owerri 

 

 

 

Abstract: 

 

Indigenous knowledge is native to a region hence environmentally based as well 

as orally transmitted. Indigenous language which is also native becomes a 

veritable tool for transmission of such knowledge. In recent times, most of our 

indigenous knowledge has been colonized, modernized, and globalized thereby 

losing our rich cultural heritage which is embedded in our indigenous knowledge 

system. This paper tries to explain the meaning of indigenous knowledge, the 

relationship that exists between indigenous knowledge and indigenous language, 

some challenges facing the use of indigenous language for transmitting 

indigenous knowledge. It also x-rays how some Igbo rhymes and songs could be 

used to teach morals and cultural value as part of indigenous knowledge. Finally, 

the paper ends with conclusion and recommendations. 

 

Keywords: language, song, transmission, knowledge 

 



      

 

 

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1.0 Introduction 

Indigenous knowledge is an emerging area of study that focuses on the ways of 

knowing , seeing and thinking that are passed down orally from generation to 

generation. These ways of understanding reflects thousands of years of 

experimentation and interaction in topics like agriculture, animal husbandry, child 

rearing practices, education system, medicine and natural resource management 

among many other categories. These ways of knowing are particularly important 

in the era of globalization in time in which indigenous knowledge as intellectual 

property is taking new significance in the search for answers to many of the 

world’s most vexing problems: disease, famine, ethnic conflict, and poverty. 

Indigenous knowledge has value not only for the culture in which it develops but 

also for scientist and planners seeking solution to the community’s problem. 

 

Development professionals treasure this local knowledge finding it extremely 

useful in solving complex problems of health, education agriculture and 

environment both in developed and in developing countries. Indigenous 

knowledge reflects a community’s interest, norms, beliefs and general philosophy 

of life etc. Some communities even depend on them for survival. For instance, 

Awka is known for blacksmithing, Akwaete for weaving, Oguta for fishery, Ohaji 

for good garri, Etche for quality fufu, Mbaise for their Abigbo cultural dance, 

Arondizuogu and Nsukka for mmonwu (masquerade) etc. Indigenous knowledge 

serves as a means of preserving cultural heritage as well as a veritable tool for 

transmission of knowledge based on accumulation of empirical observations and 

interactions. In many African communities indigenous knowledge is available in 

form of words, sounds, images and objects that were generated by the members of 

the community across ages / generations through performances, conversations and 

various creative activities. 

 

2.0 Indigenous Knowledge and Language 

 

The transmission of knowledge cannot be done in isolation to language. 

Therefore, when we talk of transmission of indigenous knowledge, the best 

instrument to use is indigenous language. Okere (2006:27) describes language as 

the verbalization of ideas or ideas in words. He opines that it is in language and 

with language that all knowledge plays its self out. For him, trying to obtain 



      

 

 

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education and knowledge through a foreign language is for most people a 

frustrating obstacle. The assertion shows that using indigenous language enhances 

the transmission of knowledge especially traditional because it makes it more real 

for the learner. Nwadike (2008.48) affirms that a people renouncing their 

language are doomed to stagnation and even retrogression and to disappear 

completely as a people. In line with this, Ezikeojiaku in Anasiudu et al (2007:114) 

says: 

“Using foreign language in cultivating scientific literacy  

makes the Nigerian nay, the African regards science as  

foreign and therefore somehow not indigenous to him”. 

 

This attitude to science education will drastically change if scientific knowledge 

is imparted through the medium of the indigenous language. “In this way, science 

and technology will acquire an indigenous scientific culture which will speed up 

her economic development”. This assertion is true because an individual naturally 

acquires his or her indigenous language with little or no effort. Every normal child 

is born with the language acquisition device (LAD) which enables him/her to 

acquire basic knowledge about the nature and structure of the language to which 

he/she is exposed to right from infancy.  Anyanwu and Ikonne in Anasidu et al 

(2007) argues that one of the advantages of L1 Indigenous language to a learner is 

that the child tries to categorize his environment using his/her indigenous 

language (L1). By this, it means identifying most objects, actions, ideas, attributes 

etc first in his indigenous language. In this way, indigenous language plays an 

important role in molding the child’s early concepts in life. This is in line with the 

view of the National Educational Research Council (NERC) (1971) which holds 

that “Nigerian children will develop in curiosity, manipulative skills, spontaneous 

flexibility, initiative, industry and manual dexterity if they are taught through the 

use of their L1 (indigenous language). Anyanwu (2007:236) argues that: 

The indigenous language (L1) of a child 

carries its culture with it; hence educating the 

child in it, gives the child the opportunity to be 

part of the cultural orientation of his L1. Thus 

a child whose early education is acquired 

through the use of his L1 does not get alienated 

from the cultural values embedded in his L1”. 



      

 

 

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For Banjo in Uzozie (2011:97) 

“Development is about people {and} if development is all  

about people, then we must of necessity seek to empower  

them by making them draw inspiration from their very root…. 

 

Since indigenous knowledge cuts across traditional technology, culture, 

agriculture, ecological knowledge, ethno-botany etc, indigenous language 

therefore becomes a veritable tool for the transmission of such knowledge.  It is 

obvious that certain terminologies and expressions cannot adequately be 

interpreted or glossed in foreign languages because such traditional knowledge 

may not be in existence in such foreign places. For example, some Igbo herbs 

like: nkwugbuaruru, korikori, mmimimuo, ubogu, utazi, uziza, akugbara, 

Nwanyiobioma, oritangele. These are used in preparing special Igbo traditional 

menu. They have no English translation because they are purely indigenous and 

peculiar to Igbo natives. For the farm implements and cooking utensils, most of 

the items and their names are no longer in use because the younger generations 

appear not to show interest in such knowledge and the older ones who are the 

custodians of such knowledge are dying out.    

 

3.0 Review of related literature on indigenous knowledge     

 

So many people have tried to define indigenous knowledge from different 

perspectives, the reason being that one person’s indigenous knowledge could be 

another’s global knowledge. However one thing is common to all these 

definitions of indigenous knowledge. It has been seen as the expression of locally 

owned and adapted knowledge of a community, where the community is defined 

by location, culture, language or area of interest (global knowledge partnership 

2005). Pakenham (2001:9) sees indigenous knowledge as not only the original 

research and expression of local knowledge but also a complex process of access, 

interpretation, synthesis and repackaging of local and global knowledge. Akinde 

(2008:8) defines indigenous knowledge as the expression; access and exchange of 

local knowledge in both local and foreign languages whereby the accessibility of 

the information for both the community are increased and in the process enhance 

respect for local culture and identity. 

 



      

 

 

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4.0 Indigenous knowledge and music. 

  

Music naturally characterized with the power of expression, a relative function 

with what language does. That creates a relationship between language and music, 

for instance, Agu (2010) notes that “the level of relationship between music and 

language appears to be the hallmark of Africans music theory, practice and 

performance”. Idolor (2011:9) opines that: 

 Teachers who apply music to their 

lessons not only achieve a lively 

session, but speed up the rate of 

assimilation of learners. One solid 

way to increase the speed at which 

people learn is with music. This 

learning is without stress and fear of 

failure and therefore, makes learning 

permanent in learners that so long as 

the melody can be remembered, the 

content comes to mind.  

 

Since traditional knowledge is orally transmitted using rhymes and songs from 

one generation to another, it makes them enshrined in the child’s memory so that 

even when he/she grows, he will not easily forget.  

 

5.0 Using Igbo traditional rhymes to teach health science 

 

5.1 Personal hygiene:  The teacher uses this rhyme to teach the pupils how to 

keep their bodies clean.  

 

Indigenous language (Igbo)              English 

Onye nkuzi  lele isi m     Teacher inspect my head 

Lele isi m      Inspect my head 

Lele isi m      Inspect my head 

Onye nkuzi lele isi m     Teacher inspect my head 

Mara ma o di ocha     And see whether it clean 

 



      

 

 

 Posthumous festschrift in honour of late professor R.O. Ezeuko, edited by Dr. Odinye, Egenti & Orji 

 

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Onye nkuzi  lele  eze  m    Teacher inspect my teeth 

Lele eze m       Inspect my teeth 

Lele eze m      Inspect my teeth 

Onyenkuzi Lele eze m    Teacher inspect my teeth 

Mara ma ha di ocha     And see whether they are 

clean 

 

Onye nkuzi lele mbo m    Teacher inspect my nails  

Lele mbo m      Inspect my nails 

Lele mbo m      Inspect my nails  

Onyenkuzi lele mbo m    Teacher inspect my nails  

Mara ma ha di ocha     And see whether they are 

clean 

Onye nkuzi lere uwe m    Teacher inspect my clothes 

Lele uwe m      Inspect my clothes 

Lele uwe m      Inspect my clothes 

Onye nkuzi lele uwe m    Teacher inspect my clothes  

Mara ma o di ocha     And see whether it is clean  

 

5.2 Discipline: The teacher uses this song to teach the young people how to obey 

without hesitation. It also draws the attention of the pupils on the consequences of 

disobedience.   

 

Indigenous language (Igbo)               English 

 

Onye elele anya n’azu oo    Nobody should look behind 

oo  

mmonwu anyi na-abia n’azu (2times)  Our masquerade is coming 

behind  onye lee anya  n’azu,     If anyone looks 

behind, our 

mmonwu anyi achabie ya isi    Masquerade will cut off 

his/her head 

 



      

 

 

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5.3 Perseverance/ Patience: Perseverance/patience is one of the characteristic of 

the Igbo people.  The teacher uses this song to teach the children how to be 

patient and persevere in every good thing they do. 

 

Indigenous language (Igbo)             English 

 

Igu akwukwo na-ato uto    Education is good   

  

O na-ara ahu na mmuta    it is difficult to learn 

Onye nwere nkasi obi     He who perseveres 

O ga amuta akwukwo      will be able to learn  

Para akpa n’isi      carrying the bag on the head 

Didinke dinke      Didinke dinke 

 

6.0 Challenges of Indigenous Language as a Useful Tool for Transmission of 

Indigenous Knowledge         

 

6.1 Illiteracy in the use of the indigenous language (language gap): based on 

the value place on the use of English Language by this present generation, most 

people have lost the terminologies used for local herbs, tools crafts and skills 

generally. For example, a situation where someone may know a herb without 

knowing its name. 

 

6.2 Lack of proper documentation: Since indigenous languages are mostly 

transmitted orally, majority of the earlier custodians of indigenous knowledge 

could not document them so they die with such knowledge. Dialectal variation: 

what is obtained in a particular environment may not be obtainable in another, so 

one may know what a particular thing is called in his/her dialect without knowing 

it in other people’s dialects.   

 

 

7.0 Summary/Conclusion 

 

It is a known fact that music facilitates learning in terms of recall and long term 

memory but knowledge of any kind cannot be done in isolation to language. Even 



      

 

 

 Posthumous festschrift in honour of late professor R.O. Ezeuko, edited by Dr. Odinye, Egenti & Orji 

 

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music plays itself in languages. Indigenous languages enhance the transmission of 

knowledge especially indigenous knowledge since it is environmentally based and 

orally transmitted. Indigenous language carries with it the culture of its owners 

which gives a child an enabling environment to be part of the cultural orientation 

of his first language and makes him conversant with the cultural and moral values 

embedded in his indigenous language. Trying to teach indigenous knowledge 

using foreign languages makes an individual a stranger to what he lives with 

everyday. Indigenous language therefore becomes a veritable tool for the 

transmission of indigenous knowledge which goes along with cultural and moral 

values. However, this is not without challenges. This paper has tries to highlight 

some of the challenges facing the use of indigenous language in the transmission 

of indigenous knowledge using some rhymes and songs.  

 

8.0 Recommendations 

 

 Stakeholders of various indigenous languages should endeavor to 

encourage the teaching and learning of indigenous languages at all levels 

in every institution. 

 Interesting programs that encourage teaching and learning of moral and 

other cultural values such as wrestling, tales by moonlight etc should be 

encouraged and featured in television, radio stations and other media 

house on regular basis 

 Standardization of various indigenous terminologies that cut across 

indigenous languages should be done by linguistic experts to minimize 

dialectical variations. 

 Government agencies such as museums, craft centers and individuals who 

are involved in the teaching of arts, culture and socio-linguistics should 

enhance such through the use of teaching aids like tape recorders, video, 

projector etc. 

 

The older generation should be encouraged to spend time with the younger ones 

to enable them educate the younger ones on some of the indigenous knowledge. 

Proper documentation of information embedded in traditional knowledge should 

be encouraged. 

 



      

 

 

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References 

 

Agu, D.C (2010). Foundations of Pragmatics: The Primacy of Language in 

African Music Theory, Practice and Education in Journal of Association 

Nigerian Musicologist. No.4 pp.10-18. 

 

Akinde , T.A. indeginous knowledge dissemination and use: a discuss 

         Somaro Journal of information studies vol.8 2008 pp 8-11. 

 

Anyanwu, N.O and Ikonne, U.A (2007). Enhancing Use of L1 in Education; 

Methods/Strategies in Language and Literature in a Developing Country. 

Essays in Honour of Prof Benson O.A Oluikpe. In Anasudu B.N (ed). 

Ezikeojiaku, P.A (2007) Indigenous Languages for Science and Technology. In 

Language and Literature in a Developing Country. pp114-122. 

 

  Idolor, E. (2011) Exploitation of music for Effective Teaching of languages in 

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Ikoku Federal College of Education. Owerri. No. 13 November, 2011. 

 

Nwadike, I.U (2008) Igbo Language and Culture: Wither Bound in R.N 

Umeasigbu (ed). Chief Dr F.C. Ogbalu Memorial Lectures 1&3. Awka; 

Versity Publishing Company Ltd. National Educational Research Centre 

(1971). 

Okere, T.I (2006). The Philosophy of Indigenization in T.I Okere and C.A. Njoku 

(eds). Towards Indigenization of Education in Africa. pp 23-29.  

 

Pakenham.N(2001) relevance –based medical knowledge: Local creation and 

adaptation to local needs. INASP Newsletter No20, June 2002, pg 9 

                              

The Pennsylvania state university interinstitutional consortium for indigenous 

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Uzozie, R.U. (2011). Nigerian English and Literature: Selected essays. Awka;  

 Fab Aniah Nigeria Ltd. 

 


