Since the
1970s, the active role and involvement of marginalized citizens in development
and social change programmes at local, national, and in some instances,
international levels, has sparked much interests from scholars around the globe
(cf. Waisbord, 2008). At the heart of this scholarship is the need to
coordinate active citizen participation in different aspects of development,
which is a breakaway from the earlier top-down development agenda of the 1940s-
which placed emphasis on the Marshall plan of economic growth (i.e.
Modernisation), where beneficiaries of development played little or no role in
decision-making processes involving them (cf. Melkote & Steeves, 2015;
Manyozo, 2008). Through participatory communication- which was influenced by
Paulo Freire’s work on dialogical praxis, liberation pedagogy, and
conscientisation as part of his classical treatise: /“Pedagogy of the
oppressed” /(cf. Molale, 2021), scholars around the global south, largely from
Latin America, began exploring ways in which different theories, frameworks and
models can be established to facilitate and enhance meaningful and sustainable
transformation in the quality of life for local citizens through their active
involvement in development processes (cf. Manyozo, 2012).
The
alternative paradigm that emerged was geared toward the popularisation of the
development and design of campaign messages, that are supposed to be culturally
sensitive, */language specific/* (emphasis intended) and in tune with the
social realities of the people of the developing world (cf. Salawu, 2015;
Nwuneli, 1993; Uribe-Jongbloed, 2013). The language in which a development
message is disseminated is a very important aspect of the massage treatment. It
is posited that the indigenous language of any community is best suited for the
purpose of conveying any message, whatsoever, to the said community (cf.
Salawu, 2015; Nwuneli, 1985: 203).