CHAPTER ONE i

BACKGROUND INFORMATION:
Accomplished moral educationists like Roland Goldman and Norman Bull have underscored the
need for modern classrooms to provide a lot of research made shows that junior high school
teachers are unable to effectively teach moral values because of its abstract nature. One main
reason for this challenge is that stories (traditional folktales in our case) which was used as an
effective means of teaching children moral values in the past has been relegated to the
background in recent times.

PURPOSE OF THE STUDY

The purpose of this study is to find out the extent to which stories traditional folktales for that
matter can be used to teach moral values (obedience) to form one pupils.

SIGNIFICANCE OF THE STUDY

It is the hope of the researcher that the findings and recommendations in this study will convince
junior high school teachers that the possibilities of using stories (traditional folktales) as teaching
methods are practically inexhaustible. This is because apart from introducing children to the
beauties and pleasures of stories (folktales), other important moral values like obedience can be
taught and learned through them.

LIMITATIONS
In the course of the research, one limitation that came to light was that most of the pupils
absented themselves from school on Tuesday and Friday which was a market day in the town
and this affected the lesson since the population reduced gallantly. Also due to the fact that the
pupils cannot speak English, the researcher uses Dagbani as a medium of communication and for
the intervention meanwhile, the researcher is a Fanti and can’t speak Dagbani properly. This did
not allow free flow of speech during the intervention. Nevertheless the intervention was
successfully executed.

DELIMITATION
The researcher would have wished to extend the scope of the study to cover other means to
inculcating moral values like love, humility and patience among others. However, due to time
and constraints, the researcher has been compelled to restrict the study to the use of stories
(traditional folktales) to remedy disobedience in form one pupils at Saint Anthony Junior High
School.

1.5 ORGANIZATION OF THE STUDY

This project is organized into five chapters: Chapter one with the background of study, Statement
of the problem, Purpose of Study, Delimitation and Significance of the study. Chapter two deals
with review of related literature on the study. Chapter three consists of the researchers
methodology that is, population sample and research design and research instruments used.
Chapter four deals with presentation and analysis of data collected. The final chapter: which is
chapter five deals with summary, discussions, conclusion and recommendations.
 CHAPTER 2

REVIEW OF RELATED LITERATURE

In this chapter, the researcher deems it necessary to summarize and review writings of
recognized authorities and previous research work done on the problem under investigation. It
includes some definitions and explanations of the concept morality, the concept of moral values,
children’s moral values at birth and lastly the feasibility and effectiveness of using story telling
(traditional folktales) to remedy immoral behavior (disobedience) is dealt with.

THE CONCEPT OF MORALITY

According to W. Frakena (1996), the concept morality includes or consists of
judgements, rules, principles, ideas and so on which pronounce an action to be right or wrong,
good or bad simply because of the effect they have on the feelings interests and experiences of
others.

Similarly, T.D. Campbell (1971) contends that the term Morality may be used to refer to
certain types of conduct which are judged to be good or bad, right or wrong, to the process of
forming, making, being disposed to make judgements; to describe a person’s morals may thus
involve giving a report either on his conduct or on beliefs about what is morally good or bad.

In view of Basil Willey (1964), Morality is not relative to our affections, or determined
by the edict of any leviathan. The distinctions between right and wrong, good and evil are fixed
changelessly in the very nature of things. They are as really and objectively different as black
and white; they are the rules of the law eternal, which further decrees a purity shall be happy and
vice miserable.

To Piaget (1932), all Morality consists in a system of rules and the essence of all morality
is to be sought for in the respect, which the individual acquires for these rules.

From the definitions above, it could be inferred that Morality embraces every aspect of
human experience for which people can be held responsible.
THE CONCEPT OF MORAL VALUES

According to Sigmund Freud (1949), Moral values are internalized cultural practices.

To Bhatia (1983), the word, Moral and all its derivations come from the Latin term Mos
which means manner, custom and habit. Similarly, according to the Websters New Dictionary,
the word moral refers to fixed customs or folkways imbued with an ethical significance.
However, the Oxford Advanced Learners Dictionary defines the term values to mean moral or
professional standards of behavior. In its general phase therefore, moral values refer to a system
of personality traits, which are in harmony with the inner nature of the individual and which in
accordance with the values approved by the society.

In the view of Downy and Kelly (1978), the term morals implies behavior, and the
adjective moral and immoral suggest behavior, which is acceptable and unacceptable. There is a
suggestion of social criteria in this context, because when we talk about moral behavior being
acceptable and immoral behavior being unacceptable, we think of the acceptance or non-
acceptance by society. This is in view of the fact that every society has established norms or
standards against which to measure different modes of behavior to determine their acceptability
or otherwise. Consequently, moral values refer to a society, established norms or standards
against which different modes of behavior are measured to determine their acceptability or
unacceptability.

CHILDRENS MORAL STATUS AT BIRTH

Sigmund Freud (1949), holds to the view that, no study of development in moral concepts
is possible unless we assume that the child born without moral consciousness, without
conscience. To say that the child is born without conscience is not of course, to say that he is
born without moral potential. But it is to realize that he does not come into the world with ready-
made set of moral concepts, any more than with a mature mind or body. For there is no evidence
for such a built-in faculty as an innate conscience. However, growth is the law of life, and there
must be moral as well as physical and mental growth.
 Given that a child is born without a conscience, he is neither moral nor immoral, but
simply amoral. Any moral sense that he is to achieve must come from his society. The nature of
his morality will therefore depend upon those around him. That is, the identifications that he
makes. This is because the identifications made in childhood persist into adult life that is, the
identifications shape character.

THE FEASIBILITY AND EFFECTIVENESS OF USING STORY TELLING

(TRADITIONAL FOLKTALES) TO CURB DISOBEDIENCE

Some of the identifiable needs and interests of children within the ages of 9 14years are,
they want to: talk, sing and express ideas, use their bodies and socialize through group activities.
Also the most preferred activities of the children within the age group includes: storytelling,
singing and dancing, drama and acting, playing team games As a result, such children are found
to be responsive to methods that solicit these activities.
Sarpong (1974), states that folktales abound in many traditional societies. Some of these
tales are used to curb disobedience especially among children. For this reason, it is recommended
that the school should have broad experiences in the finest folktales, which embodies values that
are cherished in the society.

In storytelling, music forms integral part. Music in itself apart from its entertaining factor
is embedded with a lot of moral values. According to Portnoy (1963), “music enables a child to
construct a formidable character. Music is a powerful aid to help a child find himself, and to
prepare him to live with anyone else. Each musical mode has a character of his own such as
obedience, steadfastness, courage, or gentleness to which a child will retain what he hears,
especially if it is repeated through singing and he listens to certain modes over a period of, he
will imitate the mental dispensations expressed in the music. These ingrained habits, he will
retain throughout his adult life. Friedrich Schiller (1954), holds the view that, music can
reconcile impulse and reason and can be effectively used in training young children to become
model citizens of society. In the estimation of Martin Luther King, music is a disciplinarian and
moral trainer. Every child should therefore be given instructions through music because it makes
him gentler and more refined, more conscientious and sensible.

According to Gyesi Appiah (1997), children learn a lot of helpful lessons from
storytelling. Stories (traditional folktales) aid in education of the mind and sharpens the child’s
sensibilities. Stories give the child sense of order, which converts the animal in the child and
transforms him into an affection able child, sublimes his feelings of hurt and revenge into love
and devotion.

Similarly, Agyemang Alex Mensah (2000), in his research work. The use of Akan
Proverbs and Folklores in teaching morality in Senior Secondary Schools, found out that,
proverbs and folklores have the capacity to influence behavior and hence can be used to teach
children about the proper way to live.

The educational values inherent in stories can be used as a basis to justify the use of
stories in helping children acquire fundamental moral values. These moral values will invariably
develop in children a socially acceptable personality made in the image of values and ideals of
the society.

A summary of the moral values that stories can help children acquire include, obedience,
kindness, humility, selflessness, patience, perseverance, love for one’s neighbor among others.

For the purpose of this study, the researcher will concentrate on the use of stories,
specifically, the use of traditional folktales in remedying immoral behaviors (with emphasis on
disobedience) to Junior High School form one at Saint Anthony Junior High School. This is
because the Akan culture is replete with a lot of stories of its people.
 CHAPTER THREE

METHODOLOGY
INTRODUCTION
This chapter deals with the discussion of the population sample, research design the
instrument and the Intervention used to curb the problem.

POPULATION SAMPLE

The population for the research programme involved pupils from Junior High School
form one (1) of the Saint Anthony Junior High School in the Northern Region. The school is
comprised of two sets; block A and block B on the same compound. The first class (A) is
composed of (29) pupils comprising (16) boys and thirteen (13) girls. The second class (B) also
composes of thirty one (31) pupils comprising seventeen (17) boys and fourteen (14) girls. The
classes combined making up to a sample of sixty (60) were used for the study. The average age
of the two classes is ten (14) years.

The researcher chose the Junior High School form one ( JHS 1) class of Saint Anthony
Junior High school because at this stage pupils have a lot of interest in stories. It was also
envisaged that at their level of development, the pupils would have had an adequate exposure to
different types of stories including traditional folktales.

RESEARCH DESIGN

The design used was an action research design. The researcher chose this design
because he wanted to see the behavioral changes in the children after the intervention. This is to
say that, the action research design used by the researcher helped him to measure how the pupils
obeyed simple classroom rules after the use of storytelling (traditional folktales) as the
methodology.

This enabled the researcher to ascertain the change in pupils behavior patterns regarding how
they obeyed rules and observed moral values (obedience).

It was also realized that the action research though very advantageous, has some setbacks which
includes time consumption as the main weakness.

INTERVENTION

Due to time constraints, one week was devoted to this special exercise. Special
arrangements were made with the headmaster and the mentors of the respective classes. During
this week, three days, which were Monday, Wednesday, and Friday were used. Each day took a
double period of sixty (60) minutes for each lesson.

VISIT ONE (1)

A picture depicting the scene of a family engaged in household activities cleaning,

sweeping, cooking, fetching water, was shown to the pupils. Questions about the picture were
asked and the responses were used to introduce the topic: THE ROLE OF CHILDREN IN THE
FAMILY

A story linked to the topic being treated was narrated to the pupils. Pupils were made to
sing a song related to the topic.

Questions were asked to enumerate the moral lessons drawn from the story and
researcher put a lot of emphasis on responses related to obedience.
VISIT TWO (2)

Pupils were invited to come and narrate stories they know which talks about obedience.

Researcher also tells stories which are related to the topic for the day: THE BENEFITS
OF OBEDIENCE.

Researcher led the class to discuss the moral values in the story and stresses the need to
be obedient because of the benefits.

VISIT THREE (3)

The researcher asked questions from the pupils about the previous lesson (Obedience and
its benefits), and used it to introduce the lesson for the day: DISOBEDIENCE, ITS
CONSEQUENCES

Researcher invites stories related to the topic from pupils. The teacher guides the pupils
in narrating a captivating story in relation to the topic.

At this point, teacher teaches the class to sing a song, which is part of the story.

Moral lessons drawn from the story were discussed.

RESEARCH INSTRUMENT

Data for the study was collected by means of a pretest, post tests were conducted by oral
interview and observation. For the observation, the researcher wrote some class rules like, do not
talk in class whilst your teacher is teaching, do not eat in the classroom and do not quarrel or
fight in the classroom, read them to the class. The rules were read to them each time the
researcher went for the interview.

The pupils responses for the Pretest and Posttest were up to some questions from the
three (3) interventions topics and the tests were in the form of oral interview. This is because the
pupils could not express themselves well in written form. The language used was Ghanaian
Language (Dagbani), which the pupils understood and spoke fluently. 8 test items were used
requiring ten (10) responses. Each response took 2 marks. Marks were awarded according to how
accurate the responses were.

Below are the tables for the observation, Pretest and Posttest. The tables contain the
results of thirty (30) pupils selected after the pretest and the posttest from the two classes where
the study was done. In all, fifteen (15) pupils, (7) girls and eight (8) boys were randomly selected
from each of the two classes. The researcher decided to select the result of the thirty pupils from
the two classes and use their data because the total number of the two classes was too large.

SOME SELECTED STORIES USED FOR THE INTERVIEW PROGRAMME

1. IT DOES NOT PAY TO BE LAZY

Once upon a time, there lived two sisters. Ataa Panyin and Ataa Kumaa. They lived in a
village called Anihanye with their parents.

Ataa Kumaa was very respectful and always obeyed her mother’s instructions concerning
all household chores and she performed duties such as cooking the family’s meals, washing
dishes and dirty clothes and then sweeping the rooms and the compound.

Ataa Panyin on the other hand was very disrespectful and disobedient to her father and
mother. She refused to cook, sweep, wash the dishes and fetch water for her parents.

The two sisters, Ataa Panyin and Ataa Kumma grew up and each of them got married to
handsome men. Ataa Kumaa’s husband loved and cared for her because she prepared good and
delicious meals for him and she always kept the house clean. Ataa Panyin however, received the
anger of her husband constantly because she was dirty, she didn’t know how to cook good and
delicious meals and she could also not take good care of the home. Due to this Ataa Panyin’s
husband divorced her. Ataa Kumaa’s marriage was however very successful.

2. THE OBEDIENT SERVICE (YOU REAP WHAT YOU SOW)

In a town far away many years ago, lived a rich and mighty king. His name was Nana
Diasempa and he had many servants.

Nana Diasempa fell sick and could not even walk so many years. As a result of his
sickness, most of his servants and family relatives despised him and refused to obey any of his
orders.

There was however one of his servants called Kwame Setie who was loyal to him and
obedient to all his orders.

After sometime, Nana Diasempa died. But before his death he called his servant Kwame
Setie and gave his property to him. He gave him a big pot of gold dust, houses and many sheep.

Kwame Setie became rich and lived happily ever after.

3. KOFI BENTUM AND HIS FLUTE.

Once upon a time, there lived a little boy with his father and mother in a town called
Dwenewoho. The name of the boy was Kofi Bentum.

One bright day, Kofi Bentum went to farm with his father Opanyin Bentum. After
working for a while, Kofi’s father who could make flutes of various kinds made one beautiful
flute for him. He however asked Kofi not to play the flute on the farm since it was dangerous to
do so.
 After working on the farm for a little more time, they came back to their house. It was at
home that Kofi remembered that he had left his beautiful flute on the farm. So he obtained
permission from his father and mother to go and bring the flute so he could play it. Before he
left, his father said to him Kofi be careful not to play the flute in the bush or the farm. Kofi in
reply said, yes papa, I will not play it.

Kofi Bentum went to the farm and found his beautiful flute, but on his way back home,
he disobeyed his parents instructions by playing the flute. All of a sudden, a host of forest
animals, the lion, tiger, elephant, snakes and monkeys surrounded him.

When he was in danger, he sang a song:

“Pee pee………
Gyan krogya,
Me maame anka ankyer‫ ع‬me?
Gyan krogya,
Me papa anka ankyer‫ ع‬me?
Gyan krogya,
Pee …pee…
Gyan krogya”
After singing he began to cry because the animals were about to eat him up. Just then, he heard a
big gunshot poowl and the hunter appeared. All the animals run away back into the bush.

Then Kofi Bentum was brought back to his home by the good hunter.

TABLE 1 PRE-TEST AND POST TEST SCORES

NUMBER PRE - TEST POST - TEST SCORES

1 10 11
2 6 16
3 7 11
4 4 10
 5 6 8
6 4 6
7 8 13
8 17 20
9 17 20
10 13 20
11 14 19
12 11 18
14 10 10
15 6 10
16 4 12
17 7 11
18 9 19
19 16 11
20 7 17
21 16 20
22 14 20
23 13 17
24 15 13
25 6 10
26 6 10
27 10 10
28 12 19
29 11 17
30 8 11

TABLE 2. PRE -TEST: OBSERVATION (PUPILS LEVEL OF OBEDIENCE

CLASSROOM NUMBER OF PUPILS NUNMBER OF PUPILS TOTAL

RULES WHO OBEYED WHO DISOBEYED (30)
1. DO NOT TALK
IN CLASS WHILST
YOUR TEACHER 12 18 30
IS TEACHING

2. DO NOT EAT
IN THE CLASSROOM 6 24 30

3. RUN BACK TO
THE CLASSROOM
IMMEDIATELY YOU 5 25 30
HEAR THE
‘BREAK OVER’ BELL

4. DO NOT QUARREL 14 16 30
IN THE CLASSROOM

TABLE 3. POST- TEST OBSERVATION (PUPILS LEVEL OF OBEDIENCE)

CLASSROOM NUMBER OF PUPILS NUNMBER OF PUPILS TOTAL

RULES WHO OBEYED WHO DISOBEYED (30)

1. DO NOT TALK
IN CLASS WHILST
YOUR TEACHER 24 6 30
IS TEACHING

2. DO NOT EAT
IN THE CLASSROOM 27 3 30
3. RUN BACK TO
THE CLASSROOM
IMMEDIATELY YOU 23 7 30
HEAR THE
BREAK OVER BELL

4. DO NOT QUARREL 25 5 30
IN THE CLASSROOM
 CHAPTER FOUR
DATA ANALYSIS AND DISCUSSION
This chapter is concerned with the analysis and discussion of the results of the pre-test, post-test
and observation conducted at the Saint Anthony Junior High School form one (1)The chapter
tends to find out the difference in level of obedience of the pupils before and after the
intervention.

In this chapter, two sets of scores for the pre-test and the post-test have been analyzed, discussed
and compared in terms of their mean scores to identify the difference between the two sets of
scores.

The tables below shows the various marks obtained by the various pupils (number of pupils) who
scored the various marks (frequency) and the percentage score of the marks.

TABLE 1: PRE-TEST SCORES AND CALCULATED MEAN

MARKS (X) FREQUENCY (F) FX PERCENTAGE

% f X 100
∑f
0 - - -
1. - - -
2. - - -
3. - - -
4. 3 12 10
5. 5 - -
6. 6 36 20
7. 3 21 10
8. 2 16 6.7
9. 1 9 3.3
10. 3 30 10
11. 2 22 6.7
12. 1 12 3.3
 13. 2 26 6.7
14. 2 28 6.7
15. 1 15 3.3
16. 2 32 6.7
17. 2 34 6.7
18. - - -
19. - - -
20. - - -
∑f 30 ∑fx 293 100

The mean score of the pre-test was calculated as follows:

Pre-test mean = total pre-test (∑fx)
number of pupils ( ∑f)
Pre-test mean = 293
30
= 9.766
Pre-test exam mean = 9.8

Table shows thirty selected pupils after the pre-test from the two classes. One pupil (3.3%)
scored nine (9) marks. Also, another one (3.3%) scored twelve (12) marks. Another one (3.3%)
scored fifteen (15) marks. Two pupils (6.7%) scored eight (8) marks; two pupils (6.7%) scored
thirteen (13) marks. Another two (6.7%) scored fourteen (14) marks; again, two pupils (6.7%)
scored sixteen (16) marks; another two pupils scored seventeen (17) marks.

Three pupils (10%) had four (4) marks; another three pupils (10%) had seven (7) marks; three
pupils (10%) got six (6) marks; three pupils (10%) also gotten (10) marks.

Six pupils (20%) got six (6) marks. In all fifteen (15) pupils (50%) scored below average; three
(3) pupils (10%) scored average mark of ten (10); twelve (12) pupils (40%) scored above
average mark.
TABLE 2 POST- TEST SCORED AND CALCULATED MEAN

MARKS (X) FREQUENCY (F) FX PERCENTAGE

% f X 100
∑f
1. - - -
2. - - -
3. - - -
4 - - -
5. - - -
6. 1 6 3.3
7 - - -
8. 1 8 3.3
9 - - -
10 5 50 16.7
11 5 55 16.7
12 1 12 3.3
13 2 26 6.7
14 - - -
15 - - -
16 1 16 3.3
17 3 51 10
18 2 36 6.7
19 3 57 10
20 6 120 20

∑f 30 ∑fx 437 100

Table 2 represents thirty (30) pupils selected from the two classes after the post-test.

From the scores, one pupil (3.3%) scored six (6) marks; another one (3.3%) scored twelve (12)
marks; another pupil (3.3%) scored sixteen (16) marks.
Two pupils (6.7%) scored thirteen (13) marks; another two (6.7%) scored eighteen (18) marks.

Three pupils (10%) scored seventeen (17) marks; another three (10%) scored nineteen (19)
marks.

Five pupils (16.7%) scored ten (10) marks; another five (16.7%) scored eleven (11) marks.

Six pupils (20%) scored twenty (20) marks.

In all, two pupils (6.7%) had marks below the average mark of ten (10); five pupils (16.7%)
scored an average mark of ten (10) and 23 pupils (76.7%) scored above the average mark.

The mean score of the post-test was calculated as follows:

= Total post-test scored (∑fx)

Number of pupils (∑fx)

= 437
30
= 14

TABLE 3
PRE-TEST AND POST-TEST SCORES, COMPUTED MEAN DIFFERENCE AND

SCORES

No. of Pupils Pre-test Post-test d=(x2– x1) d – dd (4.8) (d – dd)2

(x-1) (x-2)
1. 10 11 1 -3.2 14.44
2. 6 16 10 5.2 27.04
3. 7 11 4 -0.8 6.64
 4. 4 10 6 1.2 1.44
5. 6 8 2 -2.8 7.84
6. 4 6 2 -2.8 7.84
7. 8 13 5 0.2 0.04
8. 17 20 3 -1.8 3.24
9. 17 20 3 -1.8 3.24
10. 13 20 7 2.2 4.84
11. 14 19 5 0.2 0.04
12. 11 20 9 4.2 17.64
13. 10 18 8 3.2 10.24
14. 6 10 4 -0.8 0.64
15. 4 10 6 1.2 1.44
16. 7 12 5 0.2 0.44
17. 9 11 2 -2.8 7.84
18. 16 19 3 -1.8 3.24
19. 7 11 4 -0.8 0.64
20. 16 17 1 -3.8 14.44
21. 14 20 6 -1.2 1.44
22. 13 20 7 -2.3 4.84
23. 15 17 2 -2.8 7.84
24. 6 13 7 2.2 4.48
25. 6 10 4 -0.8 0.64
26. 6 10 4 -0.8 0.64
27. 6 19 9 4.2 17.64
28. 12 18 6 1.2 1.44
29. 11 17 6 1.2 1.44
30. 8 11 3 -1.8 3.24
∑d = 144 ∑ (d-d)2
=170.8

The mean difference is computed as follows:

Mean difference (d) = ∑d
n

Where ∑d = sum of the difference (x2 – x1)

n = Number of pupils
therefore d =144
30
= 4.8
The Standard Deviation (Sd) is therefore calculated as:

Sd = ∑ (d – d) 2
N

Sd = 170.8
30

Sd = 5.6933

Sd = 2.38606

Sd = 2.4

DISCUSSION
From the tables shown (tables 1 and 2), it is obvious that there has been a lot of significant
improvement in the performance of the pupils after the intervention. The mean score of the
pretest is 9.8, while the posttest mean score is 14.6. The percentage of those who scored below
average in the pretest is 50%, while the post-test is 6.7%. The percentage of those who scored
average marks in the pre-test is 10%, and that for the post-test is 16.7%. Again, the percentage of
those who scored above average marks in the pretest is 40%. While that for the post test is
76.7%.
It is clear that there is an improvement in the performance of pupils in the post test as compared
to the pretest as a result of intervention.

CHAPTER FIVE
SUMMARY, FINDING, CONCLUSION AND RECOMMENDATIONS
This is the last chapter of the research work and it has the following sections: Summary, Finding,
Conclusion and Recommendations.

SUMMARY
The aim of the study was to find out the possibility and effectiveness of using stories (Traditional
folktales) to remedy immoral behaviors (disobedience) in Junior High School form one (1).

The researcher chose the research problem because many educationists and prominent speakers
at different forums have underscored the need for adequate time and attention to be devoted to
the issue of imparting good moral values into our pupils and students. This stems from the fact
that the advent of modernization has exposed our children to bad and negative influences from
foreign cultures via the mass media.

However, a person’s integrity, dignity and social status is determined by his or her moral
uprightness, there is the urgent need for the research problem.

The study was conducted in the Northern Region specifically in the Saint Anthony Junior High
School Sixty pupils were used for the study.

FINDING
As a result of the research, the following findings came to light
The use of stories (traditional folktales) in Religious and Moral Education can make children
develop self -discipline, promote desirable social in children and also increase a child’s
sensibility to the beauty of culture.

CONCLUSION
As has already been established in chapter two, traditional folktales contain wisdom and values
which are timeless and above wealth and beauty. The entire social organization and world view
or our societies are reflected in stories (traditional folktales).
Consequently, the essential content of Akan education aims at producing a socially acceptable
personality made in the image of the society as stated by Ackah (1998)

RECOMMENDATIONS
Based on the research finding, the following recommendations are worth noting:

Basic school teachers should be encouraged to use stories (traditional folktales) in teaching
Religious and Moral Education lessons at the basic school stage. This is because it captures the
attention of pupils during teaching and as a result a lot of moral lessons are imparted.

Also, more literary works on stories (traditional folktales) should be published and sent to
schools by teachers and also as supplementary readers for the pupils.

Again, more programmes on story telling should be aired via radio and television. Columns in
newspapers. The Junior Graphic and The Mirror should also be allotted to stories which teach
moral values.

Additionally, stories which teach moral values should be put on the internet since it has become
a tool, which children nowadays use to access a lot of information.

Teachers should also encourage pupils to be innovative and create their own stories.