THE ABUJA COMMUNICATOR 
ABUJA JOURNAL OF CULTURE & MEDIA ARTS

Volume 1, Number 1, 2001

DRAMA IN THE ELECTRONIC MEDIA: IWA LESINAS A CASE STUDY.
Felix A. Akinsipe
Introduction
Since the advent and development of drama as a dynamic art, Adesina, (1993: 116) posits that it has been used for three main purposes of education, entertainment and information. On the other hand, the major purpose of the television broadcast is put by Onyero Mgbejume, as "Spreading or Scattering news, entertainment or any other programmes over a wide area with many people simultaneously receiving the transmitted programmes in their home television." (Mgbejume, 1985:19).
The introduction of drama into the television medium did not start in Nigeria until, August 1960, when Wole Soyinka's "My Father's Burden" was broadcast in English Language (Olusola, 1981:372). Since then, many Yoruba plays have come to be televised on the Nigerian television.
This paper which emerges from a research project carried out with, Professor H.O. Danmole of History Department, University of Ikrin, examines how one of the first Islamic serial drama has made use of the television medium to promote, teach, preach and propagate the fundamentals of the Islamic religion in the '90s in the south Western part of Nigeria. "Iwa Lesin" meaning (the way you behave is your worship or character is religion) is an episodic drama basically conceived by Alhaji Kareem Adepoju in 1990 to teach, and clarify certain religious tenets with regards to the Ramadan fasting of the Muslims which are often misconceived. The serial is relayed weekly on Fridays, on the television service of Broadcasting Corporation of Oyo State, Ibadan, and Nigeria Television Authority, Ilorin.
Five of the serial will form the focus of our discussion in,the paper. The five have been selected at random and classified into three main categories. The classification is

such that episodes that treat matters that are of similar themes are brought together under the same category. The content of each of the five episodes will be examined to bring out how they have actually been used to achieve the set objective.
Category 'A' deals with pre-Ramadan preparations while category 'B' deals with issues during the Ramadan period, category 'C' deals with general issues which every Moslem must try to follow at all times. The audience response gathered through the interview method has helped a great deal to buttress the effect of the serial on the people. The dramaturgy of the drama i.e. characterization, use of costumes and make ups, language, settings and locations, directing and photography are not focused. This is because the serials made use of a very simple one probably because of the direct emphasis it placed on the aims and objectives of the serial and or for economic reasons.
For example, conscious attempts were made to limit the number of actors and actresses to the barest minimum of between four and ten throughout the entire serial. These characters played roles akin to their ages and status in life, therefore, there was no need for special costume at all and no noticeable make-up was used in any of the episodes. Alfa Adebayo, who is the only character that cuts across every episode, wore the same costume in all. This is a jalamia robe with the red and white cube-shaped hijab as turban.
Also, the setting of each episode is almost the same. The actions in the house of Alfa Adebayo happened in his balcony with the props as; the Alfa's chair and table and a bench. The other constant setting is a sitting room of a house leading to two bedrooms. The props here are; a double seater chair and its four single seats and a centre table. These two major settings are used throughout the serials. Many of the episodes had no action set outside these two. And where there are one or two, the serial avoided another house but such actions took place on the road, under a tree, or beside a kiosk or another house.
The main issue is therefore the message, which this paper has also focused. The work then becomes valuable because it serves as a documentation for the serials discussed, as well as, make open the recent way religion and drama have merged to use the electronic media for spreading and imparting religious education, doctrines and beliefs on the people. It is hoped that many other works will emerge to make use of television drama to project their own image tool

Category A:
Episode One: In this episode, the husband who has two wives invites them for a chat in connection with how to prepare for the breaking of the forthcoming Ramadan fasting. He informs them that he would be able to afford breaking the fast with pounded yam on ten days, the next ten days with "amala" and the last ten days with "eba". The senior wife, knowing fully well that she will have to be responsible for pounding the yam for the ten times because the junior wife usually travels during the Ramadan to attend to her business, quickly complains of pain in her hand and suggests that pounded yam be removed from the proposal such that amala and eba will be alternated between the 30 days of fasting.
It is important to note here that the Yorubas place great premium on pounded yam. In many parts of Yoruba land, especially during important occasions as the period of fasting or ceremonies, pounded yam is regarded as a non-negotiable food from their table. He accepts his senior wife's excuse but makes it clear to the younger wife that she will have to be responsible for pounding yam in accordance with the decision, he reminds the younger wife that it is not the responsibility of the senior wife to cook for the younger one. The junior wife initially humbly reminded her husband about her usual business trips during the period, adding that because of this, it will not be possible for her to pound yam. To this plea, the husband is adamant. He tells his younger wife to forfeit her trip adding that as her husband, it is he who caters for her needs.
When it becomes clear to the junior \\ife that her husband will not budge, she becomes more aggressive and things degenerate into a quarrel between them. The senior wife realising that things might get out of hand quickly rushes to Alfa Adebayo's house, to solicit his intervention. Alfa Adebayo listens to both husband and wife, after which he chastises the wife for floi ting her husband's directive. He also draws the wife's attention to the Islamic injunction that says that a blessed and virtuous woman is that who cooks the early morning food - "Sari" for her husband during the period of Ramadan. He then makes the junior wife to apologise to her husband and forget about her arrangement.
This episode teaches in effect that in Islam the husband is the head of a family. Consequently, an act of disobedience by the wife towards her husband is seen by Allah as disobedience towards Himself and carries a heavy punishment. Another discernable message is the premium paid by Allah on the preparation of food (in the small hours of the morning) by the wife during Ramadan. Allah is so particular about this that He places an enviable reward on it for women who faithfully carry out this duty.
The enlightenment talk which Alfa Adebayo gives to the younger wife and the manner in which the talk is given (with quotations from the Holy Qu'ran) is so lucidly and conveniently done that any woman would be touched in a special way. There are other inherent messages in this episode. For instance. Alfa Adebayo commends,'the husband for planning ahead for the Ramadan by so doing, the Alfa is indirectly telling members of the audience to engage in similar planning even before the commencement of the Ramadan.
Episode Two: We are introduced to a man who is just about three days into Ramadan fasting. Suddenly, the man calls his wife and presents her with one complaint after another in relation to the fasting. He tells her, for instance, that his stomach is always rumbling, his body quivers and he feels generally weak and unwell. He concludes that he will no longer be able to continue with the fasting adding that there is a verse in the Qu'ran which allows those who cannot cope with the rigours of fasting to feed six people in place of his abstinence from fasting . He adds that in the Qu'ran it is said that such a person will have the same reward that those who fast get from Allah.
The wife enters into an argument with him over the matter. In the middle of the argument a friend of the man, an Alfa, enters. The man immediately turns to his friend asking him if he is familiar with the Quranic verse in question. His friend confirms the existence of this verse.
Still, not satisfied with the turn of events, the man's wife goes in search of Alfa Adebayo, who she narrates the events to. Alfa Adebayo sends for the man and as soon as the man arrives, he is condemned by Alfa Adebayo who explain that there is indeed the existence of such a verse, but that it applies only to old men/women or terminally old people. Alfa Adebayo in a dramatic manner lists those exempted from fasting. This episode makes clear the types of people who may not fast for one reason or the other and what they must do as restitution for not fasting.
This distinction is important because it is always topical amongst Muslims whenever the period of fasting approaches, very old people who are already too old or fail to fast will have to feed six people instead. Those who are ill and travellers who may because of their sickness or journey as the case may be, miss any of the fasting will have to bear in mind the number of fasting missed and at the end of the general fasting, must pay back the number missed.
Apart from the above points which are well articulated in the episode, the point is also made that fasting is not .only compulsory for all Moslems but iris in fact seen as a period of denying and inconveniencing one self to pave way for Allah's abundant

blessings. The play therefore prepares all Muslim for Ramadan exercise, stressing its importance and the fact that it is mandatory for all Muslims. An important point is also made in this episode and this point has to do with the danger inherent in consulting fake Alfas. Through this episode the audience is shown that some of these fakes Alfas teach false doctrines and misquote misinterpret or misapply some verses of the Quran. In the process, people are misled
Category B:
Episode One: This episode is about one man who had a quarrel with his wife before the commencement of Ramadan fasting. Despite the wife's persistent pleas for forgiveness the m0n .fetuses to interact with his wife or even allow her do anything for him. The situation remains this way until fasting begins. Things are so bad that any physical contact between the man and his wife within the house leads to the man heaping curses and abuses on his wife. He refuses to allow her cook his meals and will not give her money for anything. He works out an alternative arrangement whereby another woman cooks his meals.
One day however, the wife confiscates the food prepared by this other woman when she sends it down through a young boy. When it is time for the man's food, he waits and waits but the food is not forthcoming. The wife approaches him and begs him to allow her make his food. Unyielding, the man curses her, preferring instead to wait for the food. Eventually, he discovers what happened and filled with anger he chases the woman on to the streets Passers by try to stop the husband and wife but the wife quickly smashes the plate of food on the floor. Everyone is taken aback and the husband laments falsely that his wife had refuse to cook for him and had gone ahead to pour away the food he had on his own arranged for himself.
Some passer- by seek out Alfa Adebayo who slier listening to both sides condemns the husband in very harsh terms. As usual, he uses appropriate quotations from the Qu'ran to educate the man that quarreling or being malicious during tasting makes the entire fasting a worthless exercise. For Allah to accept one's fast, one must make peace with everybody. The Alfa also condemned the idea of arranging food outside matrimony, this he says constitutes a big sin to break a fast, calling the food "unclean" and therefore unfit for breaking fast. In addition to this, the wife is pacified and the man is made to apologise to her.
The overall message of this episode is that fasting is a period of atonement for one's sins and that a good Muslim must consciously ensure that he harbors no grudge or ill feeling towards anybody during this period. It is morally wrong for anyone to expect forgiveness from God, through fasting, in a situation where the person himself is not prepared to forgive others. Also, it is wrong and unacceptable in Islam for a Muslim

man to make overtures towards any other woman apart from the person's wife or wives.
Episode Two: The action in this episode begins in the dead of night. The wife carrying her pillow knocks on the husband's door, but instead of the husband to open the door to let her in. he was demanding from inside his room what the matter is with her? She insisted that he should just open the door. As soon he responded the woman just jumps into the husband's room hut the man quickly jumps out into the sitting room. The man refuses all the attempt of the woman to make him follow her.
From their action and dialogue it is clear that the woman wants sex from the husband but the husband has already told her that he does not do that during the Ramadan fasting. He totally abstains from sex, so as to be holy, and completely devoted to the fasting. He explains further that it is a perfect arrangement and the usual practice with his first wife. He tries to persuade the wife to follow suit since the waiting will be for thirty days only. When every efforts of the wife fail she rains abuses and curses to retaliate before going to her room to sleep.
The following morning, she refuses to wake up on time to prepare the "Sari". The husband considers this a big blow because he will have to go without food till the evening when he will then have to break his fast. Therefore, during the day he goes to inform a woman who is a family friend to them about the happening withholding the main issue at stake but only complaining that the wife has refused to cook for him.
The woman steps in and discovers the main bone of contention and as she is not clear herself about who is right or wrong she goes to inform Alfa Adebayo who just tells her to go and bring the two of them. On their arrival, they confirm the existence of the above problem in their family. Aha then tells the husband that abstaining from, sex does not make him an inch holier because as a married man he is only failing in his duty as a husband and thus the (>f ran docs not support him. He then cites from the Qu'ran to explain the main issue as stake. He makes it clear that the Qu'ran makes it a right for man to meet his wife during the feeding period of the fasting. That is, after breaking in the evening until the early morning meal. After which the couple must, however bath before continuing their fasting normally. He therefore appeals to the wife and tells the husband to go and take to correction.
The main message here is clear. The husband and wife need not to keep their distance from each other during Ramadan fasting. It is even not acceptable according to the Quranic injunction. Whoever does this is seriously violating the principle of marriage. God has made thy man and woman a coverlet for one another.

Category C:
Episode One: There is only 6"he episode in this category; out of the six to be analysed. This episode is about a couple who lives apart. The husband lives in the village where he farms throughout the year and he comes to his family in the town for only ten days in a year. The wife works and the children go to school in the town. Anytime it becomes necessary for the wife and her husband to meet on any issue, the wife goes to meet the husband in the village. Apart from this, the man does not send anything towards the up keep of his wife and children throughout the year. All he does is to go with about ten tubers of yam during his once in a year, ten-day visit to town. At best, he goes to the town with what he thinks will sustain him during his visit.
This had been happening for many yea^s and the wife had been complaining but the man would not change. The woman gives her husband an ultimatum according to her, if by the following year her husband did not change his mean ways she would react in her own way. This episode starts from the year after the wife's ultimatum. As usual, the man comas visiting in the same manner and his wife who is already fed up with his meanness, decides not cook for him. She tefls him that when he is ready to eat his food he should go to the kitchen to cook it himself.
The man takes this as a joke until he is forced to go without food as the wife stands her ground. The man unable to bear things anymore, decides to go to an elderly woman in the neighbourhood, who happens to be his wife's confidant. In reporting his wife's attitude, he tells several lies For instance, he lies about the things he brings on his visits saying that he brings more than enough food for his family. Thf elderly woman is sympathetic towards him and promises to intervene. She sends for the woman and without listening to her own side of the story, condemns her in very short terms.
When she eventually hears the wife's side of the story, the woman is perplexed and ^he asks for forgiveness. Realising that the matter is beyond her, she therefore goes to Alfa Adebayo who sends for the couple and asks each one to state his/her own side of
the story.
Using appropriate quotations from the Qu'ran, he condemns the husband's behaviour, stressing that the Qu'ran does not given room for a husband to cheat his wife. He goes further to say that the Qu'ran actually expects a husband to meet the financial obligation of his wife and children. Afterwards, he makes the man to apologise to his wife and promise to change for the better. The Alfa then appeals to the wife to forgive her husband and give him another chance. The message here is simple. A husband, as the he^d of the family, is expected to rmace adequate provision for the needs of his

family. According to the Qu'ran, a good husband must not fail in his responsibilities towards his wife and children. He must struggle hard to safeguard their welfare.
Mentioned earlier, this particular teaching is not limited to the period of Ramadan alone. At all times, a husband must cater for his family according to his ability. This episode emphasizes the role of the husband in the family.
We have examined six episodes out of the many episodes produced under the title "Iwa Lesin". If any of the other episodes not analyzed in this paper is to be analyzed, it will surely fall under one of the three categories above. Iwa Lesin" is an educative, entertaining and corrective drama. The song with which Alfa Adebayo rounds off each episode buttresses this;
Yoruba:        Janma duka lokunrin Janma duka lobinrin Petepete la na nipopa Eni ba ta ba ko tun bese Eni bata ba ko tun bese Petepete ta na nipopa Eni ta ba ko tun be se Eni ba ta ba ko tun be se.
English:         To every male 
To every female 
The mud is struck with a rod Whoever it splashes upon should Amend his ways
Whoever it splashes upon should Take to correction.
Audience Response
A cross section of audience responses was taken to see the impact of the drama on the people. This is because, feedback is a very important part of the chain of communication. Feedback in this content is the audience response to artistic work. It is the only way to know if communication had effectively taken place. In carrying out the audience response to this television drama, many people were interviewed. The interviewed people cut across all walks of life. Their responses are analyzed below.
The largest cross section of the people see the drama as being used for "propagating Islamic religion" because, it teaches many people, Moslems and non-Moslems, many fundamental things about Islamic religion. These people explained further that some-

erroneous beliefs of some people about the Islamic religion were either totally ejecfec or adequately corrected.
It is noted that the electronic media has been effectively used here to bring a lot of credits to the Islamic religion. The programme has helped to enlighten many people about the religion and what it entails.
Perhaps it is not far fetched to observe that some people may have been converted into Islam by this powerful use of the electronic media. Mr. Gbenga Babawale, a legai studies student of Kwara Polytechnic, Ilorin says: "from what I saw in those episodes, I no longer have a problem marrying a Moslem girl".
The general opinion of the non-Muslim people interviewed is that the drama teaches Islamic morals worth emulating by any human being, irrespective of his/her religions learning. Many saw the media as being used, for once, to make people realise that the basic teaching of all religions are the same. The religions only differ in practice and possibly origin and principles.
Similar to the above, another section of the non-Moslems say the drama has being use to spread Islamic culture. Somebody puts it this way; "They are selling Islamic culture fy people". While some people are indifferent to this development others are not happy with it. Some people believed that the electronic medium is being used to propagate Islam. The point being made here is that the drama is using the electronic media to win the souls of many people to the Islamic religion. Thus, the media is affecting the lives of the populace in no small measure.
A cross section of the Imams and leaders of Islamic organisation interviewed were very happy at the use of the electronic media, "to assist them greatly in their work" -as one of the them puts it. Alhaji Ahmed Abdulah. (an Imam), observed that the drama on the electronic media is more effective than the sermons in the mosques. He said that many Moslems only come at the time of worship and don't wait to listen to the sermon. He complained that people are so busy and too impatient nowadays that they do not see the sermons as being very important. Of those who attend sermon only a few arrive on time. The majority are usually late and they miss many important parts of the teaching. This very easily leads to confused doctrines being inculcated.
In responding to the above explanation, Alhaji Akanbi Bashiru (an Imam) summits that the electronic media has helped to bring the sermon to the people, even in their own homes. Therefore, what they are running away from in the mosque, they eventually meet in their very houses.

One of those interviewed actually pursued the argument that the drama was better and more effective than the sermons in the mosques. He said the medium of presentation and the accompaniment like dialogue, costumes and acting makes it comic and pleasing to see. Alhaji Taofeek Kazeem (an Imam), in his own case, recommended the play sfor his members. He actually reminded them of the time of the play and stressed the need for them to watch it because he knew that the contents "buttress his teaching".
He goes further to say that he is aware of the powerful effect of the electronic media in driving home an idea. He believes that what you see lasts longer in ones memory than what you hear or read. He actually prefers the media when people are made to live through the experience rather than the mosque where "what you hear seems impossible".
Among those who believe the drama has been used to a large extent to educate Muslims on the fundamentals of Islam is Alfa Jimoh Ibrahim (a Quranic school teacher) who remarked that "the media have been used very effectively to remind the people of the teaching of Allah and his servant". Arguing further he said the people need constant reminder because many tempting things happen around that may make people to turn away from the teaching of Allah, but a constant reminder which the Imams cannot do as frequent as it is necessary is being done through the electronic media.
On the Ramadan fasting a large number of people accept the fact that the media have been put to very effective use to explain many confusing things about fasting. Many things that are required of Moslems during the fasting period are enumerated. Also, what to do when something seems to go wrong is explained. All these corrections, explanation and teachings were acceptable to Alfa Saheed Abdulamlik (a Quranic school teacher) "because of the Quranic citation in the drama." What actually made him to accept them was in fact the bringing on the screen of actual verses from the Qu'ran. This is something that the media have helped to achieve.
On the issue of having sexual intercourse with one's wife during the Ramadan, Hajia Bilikisu Lamidi (a trader) confessed that the programme helped to straighten her relationship with her husband whom she had been having a running battle with. According to her, it was only when herself and her husband were privileged to watch the programme that they became enlightened on the issue. We are presented here with a family at the point of disintegration whose unity was restored through one of the

Conclusion
It is clear from all that has been said so far that drama in the electronic media (the TV in this case) has contributed in no small measure to the propagation of the doctrines of Islam. The Impact is particularly impressive because of the large coverage that the medium allows. Had the productions been staged, the reception would have been considerably poorer. Moreover, the number of episodes that was presented would not have been possible and the fusion of the episodes would not have communicated the messages intended-as it has on the electronic media. It is therefore clear that bringing the drama on television had enjoyed and benefited very much from the use of that medium.
On can therefore, say that the drama had through the electronic media achieved a lot. It has been able to educate many people about the Islamic religion, most especially, about Ramadan fasting. The "whys", "dos", and "don'ts" of the religion are also adequately taught. The way is therefore opened for more interactions between drama and the media to teach, entertain and educate the Nigerian populace in order to eradicate clashes due to misunderstandings and misconceptions. It is hoped that Nigerians will embrace this golden opportunity.
References
Adesina, Foluke. (1993). 'Theatre and Medja in Nigeria Politics" In: Theatre And Poetics in Nigeria Jide Malomo and Saint Giiekaa (eds)    Cahop Publications Nig, Ltd., Ibadan.
Mgbejume, Onyero. (1985). The Techniques of Video Tape Recording Mass Communtcatic>i Bodes, Jos.
Olusola, Segun. (1981). "The advent of Television Drama .n Nigeria"   In: Dramy and Theatre in Nigeria: A Critical Source Book (ed) Yemi Ogunbiyi, Lagos: Nigeria Magazine.