i

TITLE PAGE

WESTERN EDUCATION IN ISUIKWUATO, ABIA STATE, 1914 TO 2009

PROJECT REPORT PRESENTED FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF HISTORY AND INTERNATIONAL STUDIES UNIVERSITY OF NIGERIA, NSUKKA ENUGU STATE

BY OKORONKWO, ONYIRIMBA KINGDOM REG. NO: PG/MA/11/58533

SEPTEMBER 2013 ii

APPROVAL PAGE

This project has been approved after due supervision on behalf of

Department of History and International Studies, University of Nigeria,

Nsukka.

By

______Dr. Egodi Uchendu Dr. P.O. Obi-Ani Supervisor Head of Department

______External Examiner iii

DEDICATION

This work is dedicated to my wife, children and to Almighty God for his abiding mercies on us.

iv

ACKNOWLEDGEMENTS

I am grateful to God for granting me good health, inspiration and strength to complete this work.

I sincerely thank my project supervisor, Dr. Egodi Uchendu, for accepting the responsibility to supervise the work. A woman of positive and amazing disposition, she assisted, encouraged and guided me in the course of completion of this work.

I equally thank my wife, Ebere Kingdom. Her interest and encouragement made me to be more focused in this work. I also extend my good wishes to all classmates whose camaraderie I will cherish for a long time. I am indeed indebted to all the lecturers in the Department of History and International Studies especially Professor Uchenna Anyanwu, Dean of

Faculty of Arts, Professors O. Njoku and O. Ijoma, Drs. J. Ahazuem, P. Obi-

Ani Head of Department and C. Opata, and others whose names are regrettably omitted because of space constraint; for their advice and their encouragement.

Finally, to all my friends, respondents and those who had given me assistance in any form, I thank each and every one from the bottom of my heart and pray that God will reward you all abundantly. v

Abstract

Isuikwuato has continued to turn out many educated men and women, but no serious effort has been made to write the history of the establishment of Western education in Isuikwuato. Much of the documented data on

Western education in the area of study covered the period from 1914 to the early 1950s. This has created a serious vacuum for researchers wishing to update their knowledge of this sector of the society. It is the quest to fill this vacuum that prompted this research project. Based on the fore-going, a qualitative research method was used to unearth the history and growth of western education in Isuikwuato. The study made use of primary and secondary sources of history. The primary materials came from personal interviews conducted by the researcher, archival documents and sources left by different missions agencies that operated in the area of study between

1914 and 1960,while the secondary materials were textbooks, and journal articles.

vi

MAPS AND ILLUSTRATIONS, PLATES AND CHARTS

Map 1: Abia State showing Isuikwuato Local Government Area Map 2: Showing Locations of educational areas in Isuikwuato Plate 1: Renovated Obayi Primary School built in 1931 ------29

Table 1: Methodist Mission Primary Schools, (1960) ------32

Table 2: Roman Catholic Mission Primary Schools, 1960. ------35

Table 3: Local Authority Schools, (1960) ------38

Chart 1: Diagram showing the Vertical and Horizontal view of education 81

Plate 2: Renovated first classroom block of Annunciation Secondary School (Renamed Isuikwuato High School) built1961. ------46 Plate 3: Renovated first building of Methodist Girls’ Secondary School, Ovim, built in 1963 ------48 Plate 4: Admiral Godwin Ndubuisi Kanu, First Military Governor of Imo State (1976) ------54 Plate 5: The front, rear and side views of the I.D.U. Hall commissioned in 2009 ------56 Plate 6: Barrister Ken Ahia, National President, Isuikwuato Development Union. ------57 Plate 7: Cross section of Isuikwuato people receiving free medical treatment courtesy of Club 45 Isuikwuato 2009, 3-day free medical programme at Umuobiala Health Centre, Umuobiala, Isuikwuato --- 58 Plate 8: Mr. Donald Onyinye Iroham, Retired, Assistant Inspector General of Police. ------59 Plate 9: Umuakwua Ezere Community Primary School built in 1976 ------70

Plate 10: Acha Central School built in 1976. ------71 Plate 11: Renovated Eluama Primary School block built in 1976. ---- 71 vii

Plate 12: Ahaba Community Primary School classroom block built in 1976.------72

Plate 13: Umuakwua Ezere Primary School UBE classroom building built in 2008. ------82 Plate 14: The first Classrooms/Administrative block Acha Technical Secondary School, built in 1977. ------85 Plate 15: The first classrooms/administrative block of the Secondary Technical School, Ovim, built in 1978. ------86 Plate 16: The first classrooms building of Central Oguduasa Secondary School built in 1980. ------87 Plate 17: The first classrooms building Acha Girls’ Secondary School build in 1980. ------88 Plate 18: The first classrooms building of Ahaba Community Secondary School Ahaba, built in 1982. ------88 Plate 19: The first classrooms of community secondary school Nunya, built in 1982. ------89 Plate 20: The first classrooms of Junior Secondary Technical School Ovim, built 2005. ------89 Plate 21: His Royal Highness Eze (Surveyor) Chris E. Aboh Chairman, Isuikwuato Traditional Rulers Council. Represents educated Isuikwuato Traditional ruler.------92 Plate 22: His Royal Majesty (Eze (Sir, Dr.) Ezo Ukandu Enyi na Obiangwu of Imenyi Ancient Kingdom. Educated Isuikwuato Traditional ruler. ------93 viii

LIST OF ABBREVIATIONS

CKC - Christ the King College (Onitsha)

IDU - Isuikwuato Development Union

IIA - Isuikwuato Improvement Association

JP - Junior Primary

RCM - Roman Catholic Mission

SP - Senior Primary

UBE - Universal Basic Education

UPE - Universal Primary Education

ix

TABLE OF CONTENTS

Title page ------i Approval page ------ii Dedication ------iii Acknowledgements ------iv Abstract ------v Maps and Illustrations, Plates and Charts ------vi List of Abbreviations ------vii Table of Contents ------viii CHAPTER ONE: INTRODUCTION ------1 Background to the Study ------2 Stating the Problem ------3 The Purpose of the Study ------4 Scope of the Study ------4 Literature Review ------5 Methodology, Sources and Organization ------9 Theoretical Framework ------11 CHAPTER TWO: TRADITIONAL EDUCATION AND INTRODUCTION OF WESTERN EDUCATION IN ISUIKWUATO, 1914-1950 ------17 Traditional Education in Isuikwuato ------17 British Colonial Government and Education in Isuikwuato ------22 The Railway and the Quarry ------34 Christian Missionaries and the Establishment of Primary Schools ----- 25 Local Authority Schools ------36 x

CHAPTER THREE: POST INDEPENDENT GOVERNMENTS AND THE GROWTH OF WESTERN EDUCATION IN ISUIKWUATO, 1960-1970 ------40 Establishment of Pioneer Secondary Schools in Isuikwuato ------40 CHAPTER FOUR Pioneers of University Education and Capacity Building in Isuikwuato ------50 The First Batch of University Graduates ------50 Isuikwuato Graduates and Community Development ------53 CHAPTER FIVE Education in Isuikwuato in the Post Nigeria Civil War Era, 1970-2009 -- 61 Universal Primary Education Scheme (UPE) ------61 Universal Primary Education Scheme in Isuikwuato ------65 Effects of Nigeria Civil War on UPE Scheme and State Taker Over of School ------66 Activities of Local UPE Implementation Committee in Isuikwuato ------73 Universal Basic Education (UBE) Programme ------76 Vertical and Horizontal View of Education ------81 Post Civil War Secondary Education in Isuikwuato ------83 CHAPTER SIX Consequences of Western Education on Isuikwuato, 1914-2009 ------91 Consequences of Western Education on Isuikwuato ------91 CHAPTER SEVEN Summary and Conclusion ------89 Over View ------89 Conclusion ------100 SOURCES AND BIBLIOGRAPHY ------102 1

CHAPTER ONE INTRODUCTION

It is generally acclaimed that western education was introduced in

Nigeria by European Christian missionaries. This, by implication, applies to

Isuikwuato. One would then chart the course of the European advent into the west coast of Africa. On this issue, two schools of thought have originated: the European school of thought and the African school of thought.

According to the European version, the missionaries came to the west coast of Africa to stamp out the obnoxious trade in slaves and also to put a final stop to other evils that accompanied it. This proved very difficult initially as the people reacted sharply to the attempt. They then thought that their aim could be achieved by focusing attention on the youths who, if detached from the larger society would contribute in no small measure in revolutionizing the society.1 This and other reasons were responsible for the establishment of schools in their areas of contact, like Isuikwuato, as a positive avenue for the extirpation of vices that they thought were the aftermath of the slave trade.2

According to Bishop Ajayi Crowther, “western education is a means

______1. J. C. Anene, Southern Nigeria in Transition 1885-1906 (London: Cambridge University Press, 1966), 312. 2. F. K. Ekechi, Missionary Enterprise and Rivalry in Igboland, 1857-1914 (London: Frank Cass, 1972), 117. 2 of elevating the Africans … especially where the elementary school books are extracted from the Holy Scriptures inculcating all virtues and condemning all vices, and vividly pointing out the folly and superstition of idolatrous worship…”3 With this mindset, the mission schools were started in earnest. In 1914, the Methodist and Roman Catholic Missions established churches and schools in Isuikwuato. With time they gained many converts especially among the youths.4

To debunk the European claims as spurious and lacking in validity is the African view point, which developed later. Africans saw the missionary enterprise as one of the agents of imperialism in Africa.5 Although the missionaries were probably not the only path-finders of European imperialism in West-Africa, they were certainly its cherished assistants and collaborators.

Background to the Study

Isuikwuato is a large town in lsuikwuato Local Government Area of

Abia State. Isuikwuato consists of sixteen villages collectively known as

Isuikwuato village group. They are as follows: Ahaba, Ezere, Ovim, Isiyi,

Amaba, Umuasua, Umuobiala, Eluama, Amuta, Otampa, Amebe, Amaibo,

______3.. F. K. Ekechi, Missionary Enterprise in Igboland, 114. 4. NAE, 9/1/4738, O.P.1087 Isuikwuato clan. Intelligence Report by V.F. Strangeways, Resident District Officer of Okigwe Division, 1931, p. 42. 5. B. O. Ukeje, Education for Social Reconstruction ( London: MacMillian, 1966), 42. 3

Imiyi, Umunnekwu, Nunya and Acha. It has an estimated area of 144 square kilometres (90 square miles) and an estimated population of over one hundred and twenty three thousand and eight in 2006.6 It occupies the south eastern part of the former Okigwe Division of Owerri Province. Isuikwuato is bounded on the north by Uturu also in Isuikwuato Local Government Area of Abia State, and Ishigu in Ivo Local Government Area of Ebonyi State. Its neighbours to the east are Alayi and Ugwueke both in Bende Local

Government Area. To the south are Akoli and Nkpa also in Bende Local

Government Area and Ohuhu in Umuahia North Local Government Area of

Abia State, and, to the west is Otanchara and Otanzu in Okigwe Local

Government Area of Imo State.7

Stating the Problem

There is paucity of information on the history of Western education in

Isuikwuato. The early works on this subject up to the 1950s are sketchy and lacking in depth. The study area is lucky to have well educated men and women in various professions who have contributed meaningfully to the development of the village group and most of them are what they are today because of their education. Ironically, the contribution of western education

______6. Divisional Office, Isuikwuato, 2006. 7. O. Ugbor, The Origin of Isukwuato (Aba: E. P. Publishers, 1959), 2. 4 to the well being of Isuikwuato in particular has been left largely to conjectures. These lapses, if not filled, will create a serious gap in scholarship that could affect researchers who would wish to investigate this subject further. It is this lapse that this work intends to correct.

The Purpose of the Study

The purpose of the study is to consider the progress that had taken place since the introduction of Western education to Isuikwuato between

1914 to 2009. It ascertains the impact which the introduction of Western education had on the general wellbeing of the people and the development of the study area. The study examines the nature and pattern of educational system as well as the factors that made it possible for its growth from the colonial period up to 2009.

Scope of the Study

This work covers the period 1914 to 2009. The work assesses the activities of various missionary agencies that established contact with

Isuikwuato since 1914. It equally studies the development of Western education in Isuikwuato when the Eastern Government took over the schools in 1957 and thereafter, the subsequent introduction of the Universal Basic

Education in 2000 by the Federal Government under President Olusegun 5

Obasanjo. The work ends in 2009 by which time, the UBE scheme had begun to yield some positive results.

Literature Review

As already stated earlier, there is paucity of information on the development of Western education in Isuikwuato. Earlier works on the issue lack depth though useful references are made from them.

O. B. Ogwo, a former Chairman of Ezere community, tried to document the history of Isuikwuato. His unpublished work “History of

Isuikwuato: Past and Present” (1975) contains the history of Western education in Isuikwuato.8 His work gives useful information on early mission schools in Isuikwuato. Origin of Isuikwuato (1920) by Onwudinjo

Ugbor traces the history of Isuikwuato from earliest times to 1950. The book documents Isuikwuato’s relationship with the earliest Christian mission, specifically the Methodist and Roman Catholic missions.9 The work provides useful information on the history of western education in

Isuikwuato.

J. C. Anene’s Southern Nigeria in Transition, 1885-190610, is an eye opener to the activities of the European missionary activities especially

______8. O. B. Ogwo, “History of Isuikwuato: past and present” (Unpublished work, 1975). 9. O. Ugbor, the origin of Isuikwuato, 52. 10. J. C. Anene, Southern Nigerian… 311. 6 in the field of western education. F. K. Ekechi’s book Missionary

Enterprises and Rivalry in Igbo land 1885-191411 is useful in reconstructing the coming of Christian missionaries in Igboland and the introduction of western education in Isuikwuato. The book is useful in its attempt to ascertain the reasons for the introduction of western education by the

Europeans in Igboland in particular.

The work of erudite church historian late Professor Ikenga, R. A

Ozigbo’s A History of Igbo land in the Twentieth century (1999) lays emphasis on Igbo education.12 Though Isuikwuato is not mentioned in the book, is still useful as a guide to the study of western education in Igboland generally and, in the reconstruction of traditional and western forms of education in Isuikwuato.

Able Okozie’s work, Encounter with Jesus: Christianity in Igboland

1970 to the present (1985) studies the proliferation of churches in Igbo land.13 The book uses Isuikwuato as a case study and highlights how various agencies that entered Isuikwuato established schools. Though Okozie’s book lack dept, it will be useful in reconstructing the coming of Christian missions

______11. F. K. Ekechi, Missionary Enterprise and Rivalry in Igbo land, 30. 12. Ikenga R.A Ozigbo, History of Igboland in the 20th century Enugu: Snaap Press, 1999). 13.Abel. Okezie, Encounter with Jesus: Christianity in Igboland 1970-present (Port-Harcourt: Victory Press, 1985), 22. 7 especially the Roman Catholic and the Methodist Missions to Isuikwuato and the introduction of western education in the area.

E. A. Ayandele, Missionary Impact on Modern Nigeria, 1882-1919

(1966), epitomes the earliest attempts at the introduction of western education in Nigeria.14 Though his work did not cover educational activities in the interior of South-eastern15 Nigeria, it still gives useful information on the activities of the European educational agencies in Nigeria that are relevant to Isuikwuato.

G. T. Basden, Niger Ibos (1966) examines the activities of various education agencies among the Niger Igbo areas of Nigeria, which includes some parts of Igboland.16 His work helps to elucidate the misery surrounding the coming of Christian missions and their education activities in Eastern

Nigeria. It will equally be useful in the reconstruction of the earliest educational activities among the Igbo people especially those in Isuikwuato.

B. O. Ukeji in Education for Social Reconstruction (1966), streamlines the need for education in Nigeria.17 His work looks at the changes that took place in Nigerian educational sector since independence

______14. E. A. Ayandele, Missionary Impact on Modern Nigeria, 1842-1919 (London: Longman Press, 1966). 15. Southeastern Nigeria was before used interchangeably with Eastern Nigeria to refer to the same location and their peoples. In 1999 Nigeria was restructured into geo-political zones, South east became the name for the five states of Igboland. In this work, South east is used with regard to the geo-political zone populated by the Igbo ethnic group. 16. G. T. Basden, Niger Ibos (London: Longman Press, 1966). 8 and the need for change of education policy. The book is a veritable tool for the reconstruction of post-independent educational activities among

Nigerians generally and Isuikwuato in particular.

A. B. Fafunwa, History of Education in Nigeria (1974), details the history of education in Nigeria.18 He looks into changes that took place in the education sector over time: from the pre-colonial, colonial to post- colonial Nigeria. He recommends policies that are required for educational development in Nigeria. The book is a catalyst for analyzing education in

Nigeria and showing its positive and negative effects especially on

Isuikwuato.

C. O. Taiwo, The Nigeria Education System: Past, Present and

Future (1980), examines Nigeria’s educational system from the pre-colonial period to the UPE scheme of 1976 to 1979.19 The book is relevant in analyzing educational development in Nigeria especially the Universal

Primary Education Scheme between 1976 and 1979. Isuikwuato educational development is involved in such analysis.

T. Edun’s “A Case for Reform in the Universal Basic Education programme in Nigeria (2008), highlights the inadequacy of the UBE scheme

______17. B. O. Ukeji, Education for Social Reconstruction (London: Macmillian Press, 1966). 18. A. B. Fafunwa, History of Education in Nigeria (London: George-Allen and Unwin, 1974). 19. C. O. Taiwo, The Nigeria Education System: Past, Present and Future (Lagos: Thomas Nelson, 1980), 102. 9 in Nigeria.20 The article exposes the imbalances in the implementation of the

UBE scheme in some parts of the country. Though particular reference was not made to Isuikwuato, the article is used to show the failure of the scheme in Isuikwuato.

In all, none of the works mentioned above provides concise information on the development of western education in Isuikwuato in the period under review. It is this gap that this study addresses.

Methodology, Sources and Organization

The work employs the qualitative research approach. The researcher conducted personal interviews in Isuikwuato among educated old people as well as informed community leaders who kept personal document on the community. A qualitative purposive sampling procedure was used for close investigation on primary schools, and discussion with headmasters and headmistresses. Principals of secondary schools were also interviewed.

Personal interviews and discussions were used to cross-check the veracity of earlier ones. In addition useful information were got from newspapers, journals, government documents, publications and other useful texts.

______20. T. Edun, A Case for Reform in the Universal Basic Education Programme in Nigeria, Nigeria Journal of Sociology of Education vol. (2) No.1.117-121. (2008) 10

Archival searches were also undertaken. Consequently, the research derives its data from primary and also secondary sources. The primary sources, as mentioned, are oral information and archival data from the National

Archives Enugu. The secondary sources are drawn from largely published and unpublished works.

The write-up is organized thematically in chapters. Chapter one serves as the background of the work. Chapter two, looks at the nature of traditional education before the introduction of western education in Isuikwuato. It highlights traditional education in Isuikwuato. It equally discusses the advent of European missionaries and the establishment of primary schools in the study area. The roles played by the railway and quarry in the development of Western education are also highlighted. The establishment of Local Authority Schools which came on the heels of the Eastern Nigeria

Government’s Universal Education Scheme of 1957 is equally highlighted.

Chapter three deals with the post independent governments and the growth of western education in Isuikwuato, 1960-1970. The chapter examines circumstances that challenged the establishment of pioneer secondary schools in Isuikwuato and how they were resolved. Chapter four assesses the beginning of university education by the people of Isuikwuato 11 and the role played by the earliest recipients of university education in the development of the people.

Chapter five deals with education in Isuikwuato from the post

Nigerian Civil War period 1970 to 2009. This chapter analyses the Universal

Primary Education (UPE) scheme and various agencies that made UPE possible. The effects of the Nigerian Civil War on the scheme and the consequent East Central State Government’s take-over of schools are highlighted. The chapter assess the activities of the Local UPE

Implementation Committee in Isuikwuato. It equally assesses the successes and failures of the Universal Basic Education scheme in Isuikwuato between

2000 and 2009. The progress of secondary education in Isuikwuato in the post Nigerian Civil War period was highlighted. In some ways, the introduction of Western Education in Isuikwuato did adversely affect the culture of the people. Chapter Six examines that issue while simultaneously highlighting the positive impact on capacity building of the people. Chapter seven is the summary and conclusion.

Theoretical Framework

Theories are foundations upon which explanations are made. A theory is a guide to action and aid in search for essential meaning of occurrence.21

______21. J. N. Piecterse, Development Theory (London: Sage Press, 2010), 5. 12

In establishing a theoretical framework for this work, exchange theory comes to mind as the appropriate theory that could be used to investigate the topic of discussion. Its basic assumption is that Western education is for the purpose of inculcating European way of life to Africa in all its ramifications.

Exchange theory is a sociological theory formulated by Georg Simmel in

1894. In an essay titled “the problem of sociology”, Simmel concludes that an exploration of the basic and generic forms of interaction offered the only viable subject for the nascent discipline of sociology.22

Sociologists view interactions as exchange in three main ways.23 First, an exchange may be understood as an expression and cementing of already existing relationship as Levi-Straus does in his discussion of the exchange of brides in The Elementary Structure of Kingship (1982).24 The introduction of

Western education in Isuikwuato in 1914 is the cementing of European relation with the people which came as a result of the conquest of the town in 1906. The second, according to Ekeh, is that interaction may be understood as the direct exchange of reward where these rewards are viewed in a behaviourist way as conditioning further responses of the individuals.

______22. G. Simmel, “The problem of Sociology,” in Essay on Sociology, Philosophy and Aesthetices, by Georg Simmel, ed. and trans. Kurt Wolff (New York: Harper and Row, 1959), 310-336. 23. P. Ekeh “Social Exchange Theory: The two traditions” in Ken Menzies (ed.) Sociological theory in use (London: Routledge and Kegan Paul, 1982), 92-93. 24. Ibid. 13

This is the main thrust of Homanns in Social Behaviour: Its elementary

Forms (1980).25 A reward can be punitive or otherwise, the British came to

Isuikwuato through conquest, as already stated. But, in order to pacify and interact with the people, they established schools. Finally, according to

Ekeh, an economic analysis of transactions between people may be extended to activities not usually thought of as economic (examples: being friends, giving advice).26 This extension of economic exchange theory helps us to understand this study as it analyses exchange as a social form in line with

Georg Simmel’s explanation in his Philosophy of Money.

In analyzing education in Isuikwuato from an exchange perspective, it will be worthy to note that Western education came in conflict with the traditional education of Isuikwuato. Some features which were alien were introduced into Isuikwuato like reading and writing, Western legal system, incipient industrialization and urbanization. Below will elucidate the issue.

Western education in its early days in Isuikwuato, was a ticket for jobs and employment opportunities as teachers, clerks and interpreters in the era of colonial rule.27 Economic power thus shifted from the older generation

______25. G. Homanns “Social Behaviour: Its Elementary Forms” in Ken Menzies (ed.), Sociological Theory in use (London: Routtedge and Kegan Paul, 1980), 192-193. 26. Eke, “Social Exchange…”, 38. 27. E. M. Igbo and E. E. Anugwon, Social change and Social problem: A Nigeria perspective(Nsukka:. AP Express publishers, 2002), 58. 14

to the younger generation, particularly as the later graduated as professionals such as lawyers, doctors, engineers.28 In addition Western education led to the abandonment of certain traditional institutions and values such as those based on superstition, magic and charms. Gradually, reason and rationality began to gain popularity among the population particularly with the scientific and technological achievements of Western countries.29 Within the period under study, new and improved materials, devices, techniques and products have had tremendous impact on change in Isuikwuato.

Related to the above is the English legal system which came hand-in- hand with colonial rule and Western education to enable western administrators maintain law and order in Isuikwuato. It systematically expunged certain indigenous laws deemed to be repugnant to natural justice, equity and good conscience. Simply put, Western legal system created new concepts of property rights and ownership based on capitalistic doctrines of materialism, individualism, and competition as against traditional communal ownership, sharing, and co-operation.30 Nonetheless, within the concepts of

______28. E. M. Igbo and E. E. Anugwon, Social change… 29. His Royal Highness, Eze (Surveyor) Chris Aboh, b.1943, Chairman Isuikwuato Traditional Rulers Council, interview, Eluama, June 2013. 30. Barrister Ken Ahia, b. 1955 President Isuikwuato Development Union, interview, Amaba, June 2013. 15

Western education and legal system, the Igbo including Isuikwuato people found a new niche for individual ambition and self actualization as was the case even in the traditional Igbo society.

Other sources of exchange include industrialization and urbanization.

Industrialization is simply the establishment of industries in large numbers with the result that most of the population involved in agriculture withdrew their services in preference to work in industries. Thus, farming in

Isuikwuato within the period under study was left mostly in the hands of women, children and old men.31 Urbanization as it concerns this study refers to the movement of people from rural communities to towns and cities in search of new jobs, better wages, and new life styles. Most of Isuikwuato youthful population have moved, and continue to move into urban centres and cities like Lagos, Ibadan, Abuja, Kaduna, Enugu, Port-Harcourt, Benin

City and Kano in search of the elusive good life. In the city, the emotional warmth of brother lines and social solidarity that characterizes life in traditional rural communities give way to impersonality, anonymity, self centeredness and competition.32 From exchange theory analyses one will be

______31. Eze Chris Abor, interview cited. 32. Ken Ahia, interview cited. 16 convinced that much of the changes that took place in Isuikwuato between the 1914 to 2009 has been influenced immensely by the introduction of

Western education. 17

CHAPTER TWO

TRADITIONAL EDUCATION AND INTRODUCTION OF WESTERN EDUCATION IN ISUIKWUATO, 1914-1950 Traditional Education in Isuikwuato British colonial masters treated education in Nigeria as non-existent until they arrived. This could be seen in the type of syllabus which was designed for the school pupils of that time. The syllabus was devoid of the background ordinary Nigerian children were familiar with, but rather contained a good deal of materials from their own culture, which meant nothing to them. This raises a vital question: was there any form of education for the Nigerian child before the advent of Europeans? The question can be answered when a look is taken from the definition of education as expressed below:

Education is one of those concepts which have many definitions as there are people who try to define them. For instance, Onwuka sees education as the united concern of people for the right upbringing of its children and the improvement of its national life.33 Hans Weiler sees education as a social mechanism designed to bring about, in the person

______33 C. J. A Onwuka, History of Nigerian Education: Philosophical and Historical Dimensions (Onitsha: Geelinks Publishers, 1997), 35. 18 submitted to it, certain skills and attributes that are judged to be useful and desirable in his society.34 According to Fafunwa, education changes from place to place, it adapts itself to new demands and circumstances… and it is the greatest agent of change in the society. It benefits not only the individual who receives it but also his society. It is essentially the influence of one person on another.35 According to Whitehead, education is

“guidance of the individual towards a comprehension of the art of life… the most complete achievement of varied life activity expressing the potentialities of living creatures in the face of its actual environment.36 Based on these definitions, education of children in Isuikwuato started from infancy and continued till adulthood. Right from birth, children learned to perform different kinds of physical exercises including racing, jumping, dancing, climbing, swimming and wrestling.37

Traditional education in Isuikwuato laid considerable emphasis on character training of a child. The training in this regard was not carried out in any stipulated form, but through earnest advice, encouragement, correction as well as rebuke and whipping, as the occasion demanded.38

______34. H. Weller, Imperative of Education (London: Crowder press, 2009), 35. 35. A. B. C. Fafunwa, The History of Education in Nigeria (London: George Allen and Urwin, 1974). 36. A. N. Whitehead. The Aims of Education and other Essays (New York: MacMillian Dress. 1990).50. 37. A. N. Okeke, “Traditional Education in Igboland” in F. C. Ogbalu and E. N. Emenajo (eds.), Igbo Language and Culture, Vol. 11 (Ibadan: University Press, 1982), 17. 38..L. A. Cook, A Sociology Appraisal to Education (London: McGraw-Hill, 1999), 6.

19

Generally, domestic training of girls occupied such a key position in

Isuikwuato that much emphasis was laid on it. The real domestic training of a girl in Isuikwuato began at the age of six. At this age, a girl was made to help in fetching water, firewood, cleaning the hut and courtyard in the morning.39 In time she was drawn into a more detailed domestic work such as cooking and serving the food, caring for the young ones, smearing and decorating the walls and floors of the hut and other similar domestic attentions.40 There were no formal rules in domestic training of girls either.

They learned by practicing these activities in their plays and gradually they became part of the whole system. As girls were doing their normal domestic routine, they were closely monitored by their mothers. It was the duty of a mother, as soon as her daughter was old enough, to instruct her on the facts of life including issues concerning sex and procreation.41

When boys reach the age of fifteen, they were considered ripe for the unique education that was meant for men. Their age, work, sex as well as culture bind them closely to their fathers whom they understudy. Traditional educational curriculum embodied character, and vocational

______39. George Umeruike, b. 1926, Traditional Ruler, interview, Ezere, March 2012. 40. Madam Ojiugu Onuoha, b.1942, interview, Eluama, March 2012. 41. Madam Monica Umenuko, b. 1948, Principal and Community Women Leader, interview, Otampa, April 2012. 20 training. It involved acquisition of skills in farming, trade and craft production, and participation in requisite activities such as masquerade cult and age-grade association.42 Fathers sought to produce sons who were honest, respectable, skillful, imitative, imaginative, and who conformed to the society’s norms and values. Before the contact with European culture, it was customary for a child to follow the footsteps of his father. As a child, he accompanied his father to the farm and on trading expeditions and rendered such assistance as his strength and knowledge permitted.43

Occupational specialization was a function of traditional education in

Isuikwuato. Every child was expected to be independent after a period of apprenticeship with his parent. This period varied depending on when a particular parent deemed it necessary. With this position in mind, he was expected to choose an occupation and learn it. It was common for a child to specialize in one craft such as basket-making, wine tapping, hunting or fortune-telling while also having a general knowledge of other occupations.44

Traditional education in Isuikwuato was highly effective with regard

______42. G. T. Basden-Niger Ibos (London: Francass Company, 1966), 139. 43.. Nwabuikwu Agbara, b. 1945, Traditional Nze title Holder, interview, Amaibo, April 2012. 44 Madam Moncia Omenuko, interview cited.

21 to rules and good social behaviour of the children. Generally, children were taught to respect their parents and superiors and to greet them with becoming modesty and politeness. A child would not eat with his left hand nor touch any food in the morning without washing his hands and face. It was generally believed that he might have shaken hands unknowingly with a spirit being while a sleep in the night.45 At home, boys were taught to be polite and to treat their juniors with consideration. They were to avoid stealing, excessive drinking, and seduction of young girls. On the other hand, girls were brought up at home to acquire appropriate ethics and models of social behaviour to a greater extent.46 They were taught to sit properly always so as to maintain their dignity, refrain from visiting young men in their homes and to receive visitors politely. There was a tendency among mothers to isolate their female children from other girls who were generally viewed with distrust in the community because of their bad behaviour.47 A child who behave well and lived up to societal expectations was generally considered as well bred and a pride to her family.

In summary therefore, the existence of indigenous education in

Isuikwato predates the coming of the Europeans. Traditional education

______45. Odumuko Aja. b. 1922, retired Methodist Reverend, interview, Acha, June 2012. 46. Ojiugu Onuoha, interview cited. 47. Ojiugu Onuoha, interview cited. 22

served as a forum for instructing children on good moral values, habits and knowledge of the society.

British Colonial Government and Education in Isuikwuato

Isiukwuato came under British control in 1906. This encounter left a lasting impression on the people. The people of Isuikwuato had been autonomous, conducting their affairs with neighbouring clans as peacefully and diplomatically as possible. A British administrator in charge of Okigwe

Division in the early 1920s, Mr. V. Fox Strangeways, in his Intelligence

Report, described the people as,

“extremely independent, suspicious and quick tempered race, fond of intrigue and grasping. On the other hand, they have undoubted intelligence, a keen sense of humour, in fact, in these respects they appear to surpass the other inhabitants of the division.”48 It was natural that they would resist vehemently any attempt to deprive them of their independence. Isuikwuato was subjugated by military conquest organized and led by British officers of the colonial government.

A number of Nigerians, especially from Northern Nigeria, made up the contingent whose superior military power routed and almost exterminated

______48. NAE, 9/1/4738, O. P. 1087 Isuikwuato clan, Intelligence Report by V.F Strangeways, Resident district officer of Okigwe Division 193,p.58. 23

the entire population of Isuikwuato.49 People were killed and houses were burnt in the expedition. Farms and crops were ravaged and the white man became to the people, a symbol of terror and death. Villages were deserted in the, “Igba Oso Bekie” as the people termed it in vernacular. Many people hid in the bushes and caves in the bid to escape the torture of the whiteman.50 The people even besought native doctors to conjure swarms of bees to demobilize the British forces. Notwithstanding such puny resistance, they were eventually subdued, with major casualties resulting in the depletion of Isuikwuato population.51

What direct influence has this on the introduction of Western education in Isuikwuato? To the people, all white men were the same whether they were administrative officers, religious ministers or educationists. All were looked upon with awe and suspicion. The people wondered what good this brutal whites had to offer, and this explains one of the reasons why they were unwilling to send their children to school at the inception of Western education. They could not immediately reconcile the

______49.. O. Ugbor, Origin of Isuikwnato, 17. 50.. O. Ugbor, Origin of Isuikwato, 18. 51. Ibid. 24 treatment meted to them by the colonial administrators with the promises by the missionary educators. The people chose to watch and wait, and therefore were initially apathetic.52

The Railway and the Quarry

By 1914, the Eastern Railway running from Port-Harcourt to Enugu had been constructed. This had the effect of opening up most of the interior and enabling a majority of the inhabitants to have some relationship with the outside world. Isuikwuato alone had three railway stations namely Ovim,

Otampa and Ozara. Mr. Fox-Strangeways, in his intelligence report shed light on the issue. He reports: “Also as might be expected, the fact that the

Eastern railway runs through Isuikwuato territory had done much to spread a smattering of English and knowledge of the less desirable adjunct of civilization. The young men and those living near the railway thus approximate to the types met with at such places as Umuahia and Port-

Harcourt.53 Thus, the railway, unlike the subjugation and missionary zeal was an important factor in preparing the people for formal education. The quarry was opened up at Ovim, almost at the same time as the railway. This

______52. O. Ugbor, Origin of Isuikwuato, 19. 53. NAE, 9/1/4738, O.P 1087 Isuikwuato clan, Intelligence Report by V. F Strangeways, Resident District Officer of Okigwe Division, 1931, 62. 25 attracted strangers to the site. These people were more or less insulated from the culture of the communities in the villages and in time assumed a semi- urbanized status as a majority of them were relatively literate. It was these migrants that attended the schools which the indigenous people refused to allow their children to attend. These stranger elements exerted considerable influence on citizens of Isuikwuato who later came to recognize the social and economic benefits of western education and therefore began to allow their children to attend school.54

Christian Missionaries and the Establishment of Primary Schools

European missionaries brought western formal education to

Isuikwuato. The Methodist mission was the first to come and for over ten years was the only agency operating in area. The Methodist church was started in Ahaba on 31 May 1914 and at Ovin on the 31 August 1914. By

1915, there was a resident minister at Ovim, Reverend R. Cawthrone. It was not difficult to find out why the missionaries were involved in the education of the people in the area where they operated because they “regarded literacy as a test for baptism and hence evangelical and educational efforts were closely connected”.55 As the Christian community increased in number,

______54. Mr. Oleka Kanu, b, 1935, retired principal, interview, Isiyi, November 2012. 55. E. Williams, Education in the united kingdom dependencies (London: Central office of information, May 1959). 26 education began to outgrow its evangelical beginnings. Between 1914 and

1918 the mission established many Hedge (temporal buildings) schools in

Isuikwuato. The centres of educational activities of the mission were at

Ovim and Eluama. At Ovim, the premier school was Obayi which by 1923 had standard four. There was no trained teacher on the staff and promotion examination was conducted and supervised by the Ibo Boys Institute at

Uzuakoli. In 1931 the school added standard five and for the first time a trained teacher, Mr. S. A Ufara, was appointed the headmaster. The geographical coverage of the school was quite extensive, including Lodu,

Nkpa and Ofeme (all in Old Bende Division). It became known as the Busy

Bee School. It is significant to note that there was no lady teacher on the staff and in the upper classes there were only a few girls who were, of course, from the migrant community.56 There was a parallel development at

Eluama. The first church and school was established at Umuebere on 16th

October 1916.57 This was at the instance of Mr. Obiesie Onyejelam who invited the church to help destroy evil forces in the village especially those believed to be responsible for the bareness of his wife.58 Reverend

Cawthorne was delighted to accept the invitation and in January 1917 Mr.

______56. Chief Obialo Benson, b.1923, interview, Eluama, August 2012. 57. F. W. Dodss, Twenty-six years in Nigeria, Some Results September 1919, “Herald of the primitive Methodist- Missionary Society xiv (March 1920). 58. Reverend Mark Onyeforo, b.1959, Methodist Reverend, interview, Eluama, June 2013. 27

Samson Enoh was sent as the first teacher. Other sections of the town copied the example of Umuebere and by 1918, schools were established at Obubo

Ekebe, Umuohu, Umuolu in Eluama and Umuobiala.

It was obvious that the community had more schools than it needed, and in time some of these began to collapse. As a result of this, many of the schools were merged into a larger unit sited at Afonta in Eluama. By 1922, the highest class was still standard four.

In 1929 Isu central school was sited between Amiyi and Eluama and all other schools in the suburb became its feeder schools. Mr. Emore was the headmaster while Mr. O. Okafor became the assistant in 1930.59 The highest class was standard five, and school children from all over the division attended it, some of these included S.N. Okorocha and Richamond

Onyebum, both later became Methodist reverends. Like the school at Ovim, there were no girls from Isuikwuato in the upper classes; the only girl was the headmaster’s daughter and later wife to Mr Okafor. This seemed to reflect the general attitude of the people towards girls’ education. The indigenous variety, sufficed to make them the house wives they were meant

______59. Madam Nwakoego Okafor, b. 1924, A retired teacher and community women leader, interview, Amiyi, November 2012.

28 to be.60

Unfortunately, by 1933, the two big schools in Isuikwuato collapsed.

What had sustained all the schools was mainly community effort; the community provided the fund for the running the schools and also manual labour. The community built classrooms and teachers’ quarters and when needed largely was responsible for feeding the teachers by contributing foodstuffs. The Isu Central School suffered a set back in 1931. This was brought about by a number of factors. The women war of 1929 had a serious effect on the local community. There seemed to have been a general apathy and unwillingness to contribute money to support organized institutions like the schools and administrative units such as local policing of colonial administrative units. Secondly, there was a locust invasion in Isuikwuato which devastated the farm crops, and a period of economic crisis set in. A third factor was the administrative maneuver of Rev. Skinner at Ovim. Rev

Skinner had asked the people around Eluama to run on their own the Isu

Central School for the first year until it would be qualified for Government grant the following year. He promised that the grant which was paid to the agency in a block sum would be used in developing the school. But

______60. Madam Nwakaego Okafor, interview cited. 29 unknown to the Eluama people, he colluded with Ovim people and diverted the government grant meant for all schools in Isuikwuato into running the

Obayi school.61 As a result, Isu Central School went into financial difficulty.

Plate 1: Renovated building of Obayi Primary school built in 1931.

Reverend Greenwell, the supervisor, was obliged to close down the school.

The headmaster, Mr. Ufara was transferred to Obayi Ovim in 1931.

Disappointed, the people withdrew all forms of support to Obayi. By 1932 there was no Standard Five schools in Isuikwuato. The mission transferred its activities to Item, and any pupil in Isuikwuato who desired to go further

______61. O. P. 429/25, Unauthorized collection of funds. OWPROF. 7/12/104 of 12th January. 1930 pp.14-17. 30 in his education went outside Isuikwuato for it. 62

Incidentally, attention was turned to girls’ education during this period of apparent stagnation. In the late 1920s the Methodist Church had established a welfare centre at Ihube in Okigwe to take care of abnormal children.63 As time went on, the centre was expanded to give training to those girls who were to be future wives of catechists.64

In 1930, a number of catechists, church agents and teachers like

Mathew Chikizie and Gilbert Uzo living at Ovim applied to Miss Legget, the missionary in-charge of the welfare centre at Ihube, to extend her services to

Ovim. This request was granted in 1931 and a centre was opened with Miss

Harrison as the principal.65 Thus began the genesis of Ovim Girls’ Boarding

School. From this time on, the school offered education not only to would be wives of catechists but to girls within and beyond Isuikwuato. It is difficult to find any literate house wife in Isuikwuato within this period under study, who did not pass through this institution.66 In 1947 the school was upgraded to two years post standard six training to prepare girls for a

Grade III teachers’ course or nursing. We shall follow the progress of this

______62. Madam Nwakaego Okafor, interview cited. 63. N. A. E., Ok3/1926, Okdist 1/5/1, Annual Report, 1927. 64. Madam Nwakaego Okafor,, interview cited. 65. N. A. E., OP 1864 vol. viii on PROF 8/1/490S Annual Report Owerri province, 1932. 66. Madam Lucy Nwosu, Personal memoir, retrieved on 12 August 2012. 31 school in the next chapter.

However, between 1932 and 1945 the condition of the majority of schools in Isuikwuato was very poor. Many people who were educated during this period traveled to distant areas for their education.67 The situation continued until after World War II and even got worse thereafter. The war depleted the mission staff and resources to the extent that the schools were unable to cope. To manage the situation two or more classes were combined under one teacher. As would be expected, most of the better qualified teachers left for better appointment in the Government, while some were absorbed into the Armed Forces.68 By the end of 1945, none of the schools at Ahaba, Ovim and Eluama could offer classes in the two upper levels five and six of the senior primary.69 It was in 1951 that the Methodist Schools at

Ovim and Eluama were approved, by the Ministry of Education, to prepare pupils for the First School Leaving Certificate.70 After 1953, the growth of schools under Methodist agency was phenomenal. At this point, it will be helpful to show the nine schools run by the Methodist Mission in Isuikwuato up to 1960.

______67. Madam Lucy Nwosu, b. 1929, retired teacher and Methodist women’s leader, interview, Ovim, August 2012. 68. Madam Lucy Nwosu, personal memoir…25. 69. N. A. E. Ok8 Okdist 2/1/6 Methodist Schools in Okigwe Division 1946. 70. Madam Lucy Nwosu, interview cited.

32

Table 1: Methodist Mission Schools in Isuikwuato, 1960

Name of School Grade No of No of No of Boys Girls classes teacher pupils Nunya JP 3 2 82 46 36 Amaibo SP 6 5 178 105 73 Ahaba SP 18 19 598 307 291 Spence Girls’ School Ovim SP 7 7 261 - 261 Oguduasa Central SP 6 6 209 131 78 Ovim SP 11 12 390 357 33 Eluama SP 12 12 431 245 186 Otampa SP 9 8 287 151 136 Total 2749 1502 1247 Source: Statistics of Primary and Post-Primary institutions in Eastern Nigeria (1959/1960), Enugu: Ministry of Education.

From the above table some useful information can be extracted.

Firstly, all except the Nunya School were senior primary schools. This was a

big improvement from the situation in 1951 when there were only three

senior primary schools. The improvement was so because of the greater

awareness of the importance of education as the basis for meaningful

independence.71 Hence, before 1960, many of the schools were officially

approved and improved infrastructurally. Secondly, unlike what obtained in

the early 1940s, the number of girls was much closer to that of boys in the

schools. At this time, it seemed the realization had come that girls’ education

is necessary as the boys.72

______71. Aja Nnaji, A Personal Memoir retrieved on 5 August 2012. 72. Aja Nnaji, A Personal Memoir... 33

At this juncture let us look at the activities of the Roman Catholic

Mission in the establishment of primary schools in Isuikwuato. The Roman

Catholic Mission gained a foothold in Isuikwuato in the midst of conflict. A girl called Eleagwa Nwaji has been dedicated to a goddess, and she became

‘osu nneochia’(out-cast).73 According to the custom of the people of

Isuikwuato, she had nothing to do with free citizens of the society. She could not be married except to some one in her caste. But James Okoroafor, the

Methodist Church teacher was friendly with her and when a Kalabari man,

Mac Farlane, wanted to marry her, James opposed it and used his position in the society to organize both members of the church and elders of the town against Mac Farlane. The high priest of Nneochia, called Anabaraonye, summoned all the important people in Eluama to decide on a way of dealing with a man who wanted to defy their goddess. The people became hostile to

Mac Farlane and he had to call in the colonial local police. Temper ran very high and one of the local volunteer policeman sent to control the situation was beaten up and his uniform taken away from him.74 Reinforcements were sent and people were arrested at sight. Those arrested include Church members like Mark Chima, Udemba, Mazi Onwuka and Francis Okuoha.

______73. Aja Nnaji, b. 1924, retired civil servant, interview, Umuakwua, August 2012. 74. Aja Nnaji, Personal Memoir… 34

The church teacher who precipitated the trouble escaped. Other members of the church reported the matter to Rev. Cawthrone at Ovim and desired him to intervene on behalf of those in police custody. Rev. Cawthrone refused on the grounds that the church members should not have joined the unbelievers in opposing Mac Farlane since Christianity preached equality of all before

God. Chima and Udemba were imprisoned along with some unbelievers.75

After serving the prison sentence, Chima and Udemba rallied some members of the church to their side and broke way. A delegation led by

Thomas Onwuka and Charles Ofegbu went to Uturu to ask the Reverend

Father to bring the Roman Catholic Church to Eluama. In 1927, a church and school under the Roman Catholic Mission were established at Ekebe

Eluama with a section of the community supporting it.76 The school developed longside and often in rivalry with the Methodist. Within two decades, the Roman Catholic Mission had established churches and schools almost in all the areas where the Methodist had. The effect was harmful.

There was duplication of schools, most of them unviable.77 The table in the next page will make the point clearer.

______75. Aja Nnaji, Personal Memoir… 76. N. A. E., Ok8 Okdist 2/1/6 R.C. M. Schools in Okigwe Division 1946. 77. Madam Nwakaego Okafor, interview cited

35

Table II. Roman Catholic Mission Schools in Isuikwuato, 1960

Name of School Grade No of No of Boys Girls Teachers Pupils St Agnes Eluama SP 5 178 102 76 St Patrick Oguduasa SP 6 228 147 81 St Paul Nunya 5 179 91 88 St Celina Otampa SP 6 208 108 100 St Agnes Ozara Ezere JP 3 111 77 34 St Martin Acha SP 8 302 194 108 St Andrew Umunnekwu Agbo JP 4 146 93 53 St Michael Umuebere JP 1 40 14 26 Total 1756 1044 712 Source: Statistics of Primary and Post-Primary institutions in Eastern Nigeria (1959/1960) Enugu: Ministry of Education.

As can be deduced from Table II, most of the schools were not viable.

For example, St. Agnes, Eluama, had a student population of one hundred and seventy-eight and five teachers, two of whom had Grade II certificates.78

There was a move by the local community to merge this school with the

Methodist by the time under study but the Catholic authority refused82. The school was under great financial strain by the community in order to retain the identity of the agency.79

The Catholic Mission had in conformity with her tradition established

Holy Rosary Schools for girls in a number of places in Isuikwuato, but all failed and were integrated with the boys.80 It is safe to assert that most of the

______78. Madam Nwakaego Okafor, Personal Memoir retrieved on 9 December 2012. 79. Ibid. 80.. Madam Nwakaego Okafor, interview cited. 36

Catholic schools in Isuikwuato are at best feeder schools because the number of pupils were small when compared with the Methodist Schools.

Local Authority School

There were also Local Authority Schools in Isuikwuato. These were the off-shoot of the Universal Primary Education (U.P.E.) launched in

January 1957 by the Eastern Nigeria Government. The result of this experiment as exemplified by the circular dispatched from the Eastern

Nigeria Ministry of Education to all district council, secretaries, provincial education officers showed that the UPE scheme of 1957 was a failure.

The erecting of new and expansion of the buildings of local authority schools is to be the responsibility of the communities and district councils concerned. You are to let the communities realize clearly that to have a school is an opportunity and every thing they do now to make their school live and grow is worthwhile.81 However, what this study is concerned with, is not so much the history of its development as the effect it had on the already existing denominated schools, and what reverse effect the scheme suffered. With the introduction of Universal Primary Education the distinction between aided and non-aided schools virtually disappeared and the flood-gates of expansion were thrown

______81. “Report on the Review of Educational system in Eastern Nigeria (Dike committee report 1959), “Official Document,” No. 19 Enugu: Ministry of Education, 1962, 10.

37 open.82 The charm of the new educational experiment lured parents to withdraw some of their children, especially the younger ones, from the mission schools, since the local authority schools were built very close to the villages. Besides, parents had suffered very much under the mission schools in the way of assumed local contributions (financial and manual contributions), and here was a system that eased their burden which they grasped with their two hands.

The government of Eastern Nigeria had taken over the running of the schools. The result was that attendance dropped in the already existing schools. Many children who otherwise would not have gone to school flooded the schools. But it should be borne in mind that although almost all the children of school age were in school at the introduction of the Universal

Primary Education, yet the number was still not sufficient to fill up the schools provided for the locality.83 As the members of the conference on the review of education system in Eastern Nigeria found out, “the Universal

Primary Education schools made the confusion more confounded as they

84 created two or three uneconomic schools where one or two existed before.”

______82 Madam Nwakaego Okafor, interview cited. 83 Eze Chris Aboh, interview cited. 84“Report of the conference on the Review of the Education system in Eastern Nigeria, “Official Document”, No. 25 Enugu: Ministry of Education, 1965, 1. 38

As the researcher pointed out earlier, there was un-viability of some of the

schools in Isuikwuato owing to denominational rivalries. Table III will

sharpen our focus on the dilemma created by the establishment of more

schools. The denominational schools at inception in 1957 began to compete

with the Local Authority Schools for pupils. Churches demanded that all

their members patronize their schools, and this gave the impression that the

Table III Local Authority Schools in Isuikwuato, 1960

Name of School Grade No of Teachers No of Pupils Boys Girls Amangeleukwu Ovim JP 3 99 46 53 Nunya JP 2 86 45 41 Obinaohia Amiyi JP 3 133 68 45 Uporoto Umuokogbue Eluama JP 3 153 72 81 Umunnekwu Agbo JP 3 77 50 27 Obinaohia Umunnekwu JP 1 37 19 18 Ahaba II JP 3 89 59 30 Mgbelu Otampa JP 3 120 82 38 Amaokwe Amiyi SP 6 229 130 99 Amaba-Umuasua JP 2 67 42 25 Alaochia Amaibo JP 4 135 82 53 Amiyi Obinaohia JP 3 95 59 36 Ugwuntu Isuikwuato JP 2 70 33 37 Ugwuokpuhu Umuerem JP 5 120 70 50 Total 1490 857 613

Source: Statistics of Primary and Post-primary Institutions in Eastern Nigeria (1959/60), Enugu: Ministry of Education

Local Authority Schools were only for traditionalist or those that adopted

a liberal attitude towards the church. The result of this rivalry was that the

39 local authority schools barely survived.85

When the government of the region was forced to modify the system in 1958, owing to mounting financial expenditure on education, many parents withdrew their children from school since they could not pay for them. There were cases where pupils were asked by their parents to repeat classes in order to avoid payment of fees.86 This practice was not in the best interest of the pupils nor the educational programme of Isuikwuato because the progress of the pupils and the community was retarded. Worse still, there was no improvement on the condition of schools in Isuikwuato till the introduction of the nation wide Universal Primary Education in 1976 at the end of the civil war. The war which broke out in 1967 further worsened the condition of the already bartered schools. We shall follow the further progress of primary education in Isuikwuato in chapter four of this work.

______85. “Report of the conference on the Review of Education system in Eastern Nigeria, “Official Document, No. 25 (Enugu: Ministry of Education, 1965), 1. 86. Obialor Benson, interview cited.

40

CHAPTER THREE

POST INDEPENDENT GOVERNMENTS AND THE GROWTH OF

WESTERN EDUCATION IN ISUIKWUATO BETWEEN 1960 AND 1970

Establishment of pioneer secondary school in Isuikwuato

The researcher has decided to give special treatment to the establishment of secondary schools in Isuikwuato for certain reasons. Firstly, there was no institution of higher learning in the Isuikwuato in spite of the early missionary contact until Nigeria became independence. Secondly, the establishment of a secondary school was by a cultural organization not by either mission or government.

The achievement of national independence in 1960 ushered an era of initiative and progress in all spheres of life, especially in education. An open door system was adopted and permission was given to agencies and individuals to open schools.87 Besides, Nigerians take over of the management of certain denominational schools, meant a change in policy. It was under this situation, that the Methodist Mission thought of converting the Girls’ Modern School at Ovim into a secondary school. There were, however, difficulties with this, mostly finance, which delayed the immediate

______. 87 Barrister Ken Ahia, interview cited. 41 implementation of this project, but while the Methodist Mission was still planning, the Isuikwuato Improvement Association (I.I.A), established a secondary school in 1961.88 This was not an easy task. Many forces were at play, and these had considerable impact on the communal spirit of the people. As the researcher found out, the Isuikwuato Improvement

Association, which was founded in 1953, had been collecting funds towards higher education in Isuikwuato. A circular letter to its branch members outside Isuikwuato clearly shows the motive and urgency for a secondary school in Isuikwuato. It reads:

“The Isuikwuato Improvement Association has been motivated by the entire absence of institution of higher education in Isuikwuato to propose building a secondary school for the purpose of contributing to growth of Okigwe Division.” 89 A three man delegation was sent to tour the branches outside Isuikwuato and collect funds. Those taxable adults at home were levied two shillings each as their contribution toward the building of the school. Everybody was enthusiastic to see the project through, but the first shock came when it was discovered that Mr. S. Ivonye, the then treasurer at that time had embezzled

______88. Barrister Ken Ahia, interview cited. 89. Letter sent to members of the Isuikwuato Improvement Association, 8 October, 1956 (Coined from the Minutes of meeting, Isuikwuato Improvement Association Presently known as Isuikwuato Development Union held on 10 November 1956). 42 over one thousand pounds belonging to the Association.90 People protested and expressed unwillingness to subscribe any more fund to the project. It looked as if the project would be a colossal failure, but a few people organized to re-educate the masses and confidence was restored in the

Association. In 1955, the association applied to the Ministry of Education for permission to open the “Isuikwuato National High School.” 91

There were other problems apart from those above. The people had trained staff to manage the school when completed and so they applied to several agencies for proprietorship. The Methodist Mission was written in

1956. The Assistant General Manager of Schools, Rev. W. J. Wood, wrote a lengthy reply explaining the reason for their refusal of the offer. In 1957 the

Okigwe Northern County Council was written to take up the proprietorship of the proposed school. On 3rd November of the same year the reply was sent to the association.

“I am directed to inform you that the Okigwe County Council shall accept to be proprietor of this secondary school, on condition that a proper agreement is drawn and signed between the Isuikwuato people and this council as to the provision of funds for the building and running of the school”.92

______90. Barrister Ken Ahia, interview cited. 91. Mr. Oleka Kanu, b. 1936, retired principal Isuikwuato high school, interviewed at Isiyi, August 2012. 92. Letter from the Okigwe Northern County Council to the Isuikwuato Improvement Association, 3 November 1957 (Coined from the minutes of meeting Isuikwuato Development Union held on 5 February 1958). 43

The association did not have enough money to meet the requirement of the council and so the next agency, the Roman Catholic Mission, was contacted in August 1959. A reply from the Bishop’s House at Umuahia informed the association of the two types of schools run by the Roman

Catholic Mission. The Christ the King College (C. K. C) type, which involves a complete handing over, and Mbaise Secondary School type or a partial handing over. It further asked the Association to send some delegates to discuss which type of handover they wanted. The letter closed with the assurance that if a handing over was effected, “the students will receive good physical, mental and moral training according to our age-worm tradition, their conscience being respected”.93 At a general mass meeting of Isuikwuato

Improvement Association in December 1959 it was unanimously agreed that the school should adopt the Mbaise system of partial handing over. The president, Mr. C. N Agu, was authorized to withdraw the sum of six thousand pounds and deposit it with the Bishop who was to assume proprietorship of the new school. An agreement was to be drawn between the association and the Roman Catholic Mission authorities.94

______93. Letter from the Roman Catholic Mission to the Isukwuato Improvement Association, 18 August, 1959 (Coined from the minutes of meeting Isuikwuato Development Union of 7 September 1959). 94. Chief Dr. Emma Nwachukwu, b. 1928, interview, Amaibo, November 2012 44

Problem still remained, however, largely because of sectional interests. Oguduasa and Amawu were the two sections of Isuikwuato that organized to found the school, and when it came to choosing a site, each struggled to have the school built on its own community land95. It entailed protracted negotiations for the dispute to be settled. The titled elders, Ndi ji ofo, decreed that any portion of ground approved by a government surveyor would be acquired by the people for the building of the proposed school and that no compensation whatsoever would be paid to any claimant to the land.96 A site was finally chosen around the fifteen mile post on the Okigwe

Isuikwuato road. The foundation stone of the Isuikwuato National High school was laid on 27th August, 1960.97

But there was another threat to the success of the project. It was discovered that contrary to the settlement effected by the elders, the president, and his secretary had entered into agreement with Amuta people on the land lease. The president accepted on behalf of the association to award one scholarship every ten years, beginning from the time the school received the government grant in-aid, to any child from Amuta. This was to

______95. Isuikwuato is made up of three sub-community groups namely: Imenyi, Amawu and Oguduasa. Imenyi is made up of Ahaba, Ezere and Ovim. Amawu is made up of Eluama, Umuasua, Otampa, Amuta, Umuobiala Amaba and Amaebe, whereas Oguduasa comprises of Amaibo, Amiyi, Acha, Nunya and Umunnekwu. 96. Chief Dr. Emma Nwachukwu, interview cited. 97. Oleka Kanu, interview cited. 45 last for 99 years when the lease was to be renewed. When this was known, a section of the community, Umuokugbue Eluama, which was one of the lessors protested vehemently and even threatened to file an action in the court restraining the entire community from entering or erecting any building on the disputed piece of land. Peace was made, and the president was asked to abrogate the illegal part he made with Amuta.98

A committee of four was appointed to negotiate and sign an agreement with the Roman Catholic Mission. These were Messrs C. N. Agu,

J. E. Ogugua, R. O. Ugwa and O. Ugbor. They met and talked with the

Bishop at Umuahia and brought back to the people a format of the agreement. There was, unfortunately, objectionable words, in perpetual, inserted in one of the clauses of the agreement.99 People asked that the word be deleted forthwith, because it would detract from the aspirations and projection of the people of Isuikwuato. The committee was asked to persuade the Bishop to expunge from the agreement the sentence that “the

Catholic Authorities would run the school in perpetual,” or else, no further transactions would be entered into with them. The next thing that happened was that it was discovered that two out of the four numbers, Messres C. N.

______98. Chief Dr. Emma Nwachukwu, interview cited. 99. Minutes of Meeting Isuikwuato Improvement Association held on 10 January 1962. 46

Agu and J. E. Ogugua, both of them Roman Catholics, had accepted and signed the agreement with the Bishop in the absence of the two other members of the committee, who represented the protestants. The people grew furious and a crisis was precipitated. On 15 November 1960, the protestants issued a number of releases showing their displeasure over the whole happening and ordered their members from further financial and manual contribution to the school.100

Plate 2: Renovated first classroom block of Annunciation secondary school (Isuikwuato High School) built1961.

In fact, the majority of the people, Roman Catholic, protestants and traditionalists with-held their support from the school. The Roman Catholic authorities carried on with the building of the school in spite of this. On 17

______100.Chief Dr. Emma Nwachukwu, interview cited. 47

January 1961, the school was opened and christened Annunciation

Secondary School, the Roman Catholic having dropped National High

School (see plate 2). This was a clear indication that the community had no claims over the school on which it had spent over six thousand pounds. A protest letter was sent to the Bishop at Umuahia by the association,

“Association is very anxious to know the situation now as change of name means change of attitude and smooth running of things in the college”.101

The Roman Catholic authorities were adamant and managed the school purely as a Roman Catholic institution. Religious toleration was only on paper. Entrance examination into the school was advertised only in the church bulletin, the Catholic Leader. When at last effort was made by the community to put across their grievances the Catholic representative, Rev.

Father Unegbu, was most uncompromising.102

The circumstances surrounding the building of the Isuikwuato

National High School nearly killed the communal spirit of the people. The take over of the school by the government in 1971 resulted in the change of its name to Isuikwuato High School, partially fulfilling the aspiration of the

______101. Letter from the Isuikwuato Improvement Association to the Bishop of Umuahia, 17 January 1962 (Coined from Minutes of Meeting of Isuikwuato Improvement Association held on 10 January 1962). 102. Emma Nwachukwu, interview cited. 48 people in terms of ensuring secondary education for her youths. In 1964,

Isuikwuato High School had four classes with over fifty students in each.

There were about two hundred and forty students and thirteen teachers. The school offered students for West African School Certificate Examination for the first time in 1965.103

We may now come back to the Girls School at Ovim. With the appointment of S. K. Okpo as Manager and D. O. Omeoga as the Education

Secretary of the Methodist Church, Eastern Nigeria District, a new era

Plate 3: Renovated first building of Methodist Girls’ Secondary School Ovim built in 1963

______103. Mr. Oleka Kanu, interview cited. 49 dawned. Many schools were established and the existing ones were strengthened and enlarged. The Girls’ Modern School at Ovim was removed to Ikot-Ekpene in 1963 and the old site converted into a secondary school, the Methodist Girls’ Secondary School, Ovim (see plate 3). In 1964 the school had two classes each of which had over forty students. The total student population was about one hundred and seventy four. There were nine teachers, three of which were graduates.104 The school is presently acclaimed to be the mother of all girls secondary school in the then Old Imo State.105

We shall follow up the progress of secondary school education in Isuikwuato in chapter five of this work.

______104. Mr. Oleka Kanu, interview cited. 105. Ibid..

50

CHAPTER FOUR

PIONEERS OF UNIVERSITY EDUCATION AND CAPACITY

BUILDING IN ISUIKWUATO

The First Batch of University Graduates

It is not easy to mention precisely the date for the beginning of university education in Isuikwuato. The middle of the twentieth century is said to be the beginning of it. At this point, many indigenes of Isuikwuato had attended post-primary education and gained admission into universities for degree programmes.106 These were the people who formed the first batch of Isuikwuato university graduates. Some of them included Dr. S. A Okorie, a former Lecturer at the University of Nigeria; Dr. E. N. Ukpabi doctorate degree holder in education and a former Dean of Student Affairs, University

Nigeria. Others were Dr. I. E. Igbokwe, a medical doctor and a former

Director of the Medical Centre University of Nigeria and M.N. Nwaji a doctorate degree holder in chemistry. Others are Professor M. N. Ogbonna

(Economics) University of Nigeria, Dr. H. N. Emeruwa, a former Dean of

Faculty of Education, University of Nigeria, Nsukka, Peter Olekama, an electrical electronics engineer, Dr. G. N. Ugbam, a medical doctor, Dr. Obi

______106. Mr. Oleka Kanu, interview cited. 51

Ogbii, a medical doctor, Professor Ihemelandu, a veterinarian with

University of Nigeria in 1970, Dr. H. N. Nwosu, a political scientist, to mention a few of the first batch of Isuikwuato educated university elites.107

Some of this first batch of Isuikwuato graduates did their university education at Ibadan, Nigeria, where they obtained their first degrees in different fields of study and afterward traveled overseas for their post- graduate education, while some obtained their first degrees abroad. For instance, Dr. Emeruwa first attended the University of Ibadan to obtain his first degree and later his Masters and doctorate degrees in education.

Numerous others have similar records, while some like Professor. M. N.

Ogbonna obtained all their degrees in foreign universities. Professor

Ogbonna attended Kings College in Durham, England, where he obtained a

Bachelors degree, later he proceeded to the University of Toronto, Canada.

He became a Professor at the University of Nigeria in 1989.

Information gathered by the researcher shows that of all the first batch of university graduates only very few students benefited from any type of loan scheme from Isuikwuato communities for the payment of their school

______107. Mr. Okeka Kanu, interview cited. 52 fees. The reason is not far fetched. Some earlier beneficiaries of community loan schemes in Isuikwuato during the period under study betrayed their communities after their academic sponsorship. Their lack of gratitude and non assistance to their benefactors led to the abrogation of the loan scheme for University education. For instance, Dr. Amiabor in Amaibo who was given a community scholarship in 1964, abandoned the course of his community on graduation. Secondly most of them were sons of teachers and wealthy farmers in those days and they were able to pay their school fees to some extent before they acquired scholarship awards for their university education. Most like, Dr. M.N. Nwaji obtained a federal scholarship to study for his bachelor degree abroad.108

The number of people who had university education before the

Nigerian Civil War were very few when compared with the post civil war years. This was because the costs of financing education in those days were so high that not every body could afford it, except a few from wealthy background or extremely brilliant ones that obtained government scholarship.109 It is practically impossible to give a precise number of

______108. Mr. Okeka Kanu, interview cited. 109. Ibid. 53

Isuikwuato graduates within the period under study. According to Norbert

Okoroegbe, president of club 45 of Isuikwuato, the number of Isuikwuato graduates in 1967 was around sixty.110 Club 45 is an assemblage of

Isuikwuato graduates formed in 1967 to bring together all educated university graduates for the purpose of catering for the welfare of the community. It is called club 45 because at its inception in 1967, the membership was forty five. The membership of this group is open to willing

Isuikwuato university graduates.

Isuikwuato Graduates and Community Development

Talking about Isuikwuato welfare, this brings us to the contribution of these educated elites in the development of Isuikwuato. We had earlier noted how the Methodist mission converted the Girls’ Modern School Ovim to

Methodist Girls’ Secondary School Ovim in 1963. The transformation could not have been possible without the help of Dick O. Omeoga, the former principle of the Higher Elementary Training Centre Uzuakoli; who later became Chairman Eastern Nigerian Scholarship Board and finally the

Education Secretary of the Methodist Church Eastern Nigeria District. An

Umu-Awa Alocha indigene from Ohuhu, he helped in converting the school

______110. Dr. Norbert Okoroegbe, b.1954, president club 45 Isuikwuato, interview, mbalano, 25 June 2013. 54 as the female counterpart of the all boys Uzuakoli Methodist College. Again the wife of the Premier Adama Okpara was a teacher there before she married Dr. Okpara, Eastern Nigeria Premier.

The construction of Umuahia-Isuikwuato Okigwe road in 1976 by the

Plate 4: Admiral Godwin Ndubuisi Kanu, First Military Governor of Old Imo State. Represented educated Isuikwuato patriot.

Imo State government was made possible by Admiral Ndubuisi Kanu, the first military Governor of Imo State. He represents a true, patriotic son of

Isuikwuato. This road he built was the first modern road constructed in

Isuikwuato. His administration gave Isuikwuato a road master plan that stood till 2009. This road accelerated the development of Isuikwuato as business transaction flourished between Isuikwuato and her neighbours.111

______111.Norbert Okoroegbe, interview cited. 55

The starting point of community development is awareness, which is itself premised on education. A person who is neither education nor aware does not feel disturbed. Only the person who is enlightened can perceive a disturbing imperfection in himself and in his environment. The educated elites helped to change the face of the community. Among club 45 members who survived the Nigeria Civil War reorganized themselves and embarked on educating and sensitizing the people on the need for higher education.

They even provided the forum for scholarship award to academically brilliant youths. The club encouraged the wealthy ones among them to provide scholarship to deserving youths of Isuikwuato. Late Chief E. O.

Eloagu’s Education Foundation Scheme (EFS) in Eluama was a typical example of an individual response to the call by club 45. Eloagu education foundation started in 1975 and had turned out over fifty five recipients before the death of their mentor in 1999.112

Another umbrella used by educated elites for the development of

Isuikwuato is Isuikwuato Development Union (I.D.U.). Isuikwuato

Development Union is an assemblage of all Isuikwuato indigenes organized for the development of Isuikwuato. The union was formerly known as

______112.Norbert Okoroegbe, interview cited. 56

Isuikwuato Improvement Association (I.I.A.). It was formed in 1953, but the name was charged to Isuikwuato Development Union in 1976 through the recommendation of Club 45 members. As a development outfit, the

Isuikwuato Development Union with the efforts of other educated indigenes

Plate 5: The front, rear and side view of the I.D.U. Hall commissioned in 2009 fought for the creation of Isuikwuato Local Government Area from hitherto

Isuikwuato/Okigwe Local Government Council in 1991. Equally,

Isuikwuato Development Union in collaboration with other well-meaning

Isuikwuato indigenes embarked on the construction of Isuikwuato

Development Union N60milllion hall complex in 1999. One part of the hall complex christened Isuikwuato Development Union Hall of Fame was commissioned in 2008(see plate 5), by Bar. Ken. Ahia, National President

Isuikwuato Development Union while the other parts of the hall is still under

57

construction.113

Plate 6: Barrister Ken Ahia, National President, Isuikwuato Development Union. Educated Leader; under his tenure one part of I.D.U Hall was commissioned in 2009.

Another visible contribution of educated Isuikwuato elites is on health. Club 45 Isuikwuato has being visible in this sector. Every two years the club arranges and conducts 3-day free medical programme to one

Isuikwuato community. This programme has helped in solving health related problem of the people. Benefiting Isuikwuato community is selected by the

Club while other communities are free to travel to the host community to enjoy the free medical treatment.114 Umuobiala community hosted the 2009

______113. Engr Goddy Obialor b. 1985, secretary Club 45 interview, Amuta, 25 June 2013. 114. Ibid. 58 edition of this health fiesta (see plate 7).

Plate 7: Cross section of Isuikwuato people receiving free medial treatment courtesy of Club 45 Isuikwuato 2009, 3-day free medical programme at umuobiala health centre, Umuobiala, Isuikwuato

Finally in this chapter, it will be fair to say that Isuikwuato educated sons have helped in shaping the development and capacity building of the community. Instances have shown that a good number of Isuikwuato people that worked in the University of Nigeria Nsukka in 1970s and 1980s came under the tutelages of Dr. E. N. Ukpabi and Dr. H. N. Emeruwa. Equally a good number of Isuikwuato people in the Armed forces of Nigeria within this period under study cannot deny the contribution of Rear Admiral

Ndubuisi Kanu retired whereas those in the Nigeria Police Force are 59

Plate 8: Mr. Donald Onyinye Iroham (B.Sc.L.L.B., M.Sc). Retired Assistant Inspector General of Police. An educated Isuikwuato personality. attributed to Mr. Donald Onyinye Iroham, Assistant Inspector General of

Police retired. In the light of our discussion on education, development and capacity building in Isuikwuato, one is proud with the roles played by

Mersrs. Ray Nkemdirim, Director of Operations State Security Services,

Allswell Ibe, of Bureau for Public Enterprises, Ikechi Ejiofor of Nigeria

Breweries Public Liability Company (PLC), Emmanuel Nnorom, Executive

Director of the United Bank for Africa, General Ihejirika Onyeabuo, Major-

General Ike Nwachukwu retired, Captain Chris Osondu retired for their immense contributions to better Isuikwuato community at large.115 Their list

______115. Ken Ahia, interview cited. 60 is endless. Further contributions of western education in the development of

Isuikwuato will be discussed in chapter six of this work under the consequences of western education in Isuikwuato.

61

CHAPTER FIVE

EDUCATION IN ISUIKWUATO IN THE POST NIGERIA CIVIL

WAR ERA, 1970-2009

Universal Primary Education Scheme (UPE)

A nation-wide free primary education scheme has never been attempted before in Nigeria. Before Nigeria’s Independence in 1960, proprietorship and management of primary schools in Nigeria were largely in the hands of voluntary agencies and private individuals.116 There were very few government primary schools. Government formulated education policies, maintained standard through grants, inspection and approval of schools, conducting examinations and issuing of certificates but left day to day running of most primary schools with the missionaries and private individuals. Schools which did not meet the government approved standard and requirement in terms of staffing and classroom accommodation were not approved for grant, and award of certificates. Enrolment in primary schools was limited because of payment of school fees. Parents who could not pay the slated school fees did not send their children to schools but the situation

______116. B.A. Okunooum, “A call for free education for all” Daily times, July 12, 1974. 62 changed with the introduction of U.P.E. in 1976.117

The Nigeria Federal Military Government of 1976 like other governments in developing countries, viewed education as the master determinant of all aspects of change, and the key to unlock the door to modernization. It was on the basis of this realization that the federal military government came out with the public policy on Universal Free Primary

Education throughout the country. The government planned and launched the UPE scheme on 6 September 1976, in her determination to provide education for every Nigerian child of primary school age in order to eradicate illiteracy and thereby bring about change.118

Universal Free Primary Education is a public policy which is relevant to the interest of many people in Nigeria though it involved use of large amount of resources. The UPE scheme aroused public interest because it granted every Nigerian child of primary school age equal opportunity to obtain at least primary education which was formerly the prerogative of few.

Prior to the launching of the scheme, Chief A. Y. Eke, former Federal

Commissioner for Education remarked:

______117. C.N. Uhah, “Western Education in Africa: the Igbo Experience 1900-1960,” Comparative education review, vol. 24. No. 3 October, (1980), 5. 118. G. Fawehinmi, The Peoples’ Right to free education (London: John West Publishers, 1977) 63

“The problems involved in the UPE not withstanding, the Federal government cannot continue to deny the bulk of Nigerians, especially the young ones their right to education for whatever reason.”119 It was believed that there was enough money in the federal government treasury to finance the UPE scheme. This belief, is however, borne out of the euphoria over our then apparently abundant naria.120 From

1973 the financial outlook of Nigeria increased substantially, but one should not be carried away by the absolute figures or the volume of increase recorded then because the value of money equally fell substantially. In some instance prices of commodities experienced one hundred to one thousand percent increase. For example price of cement rose from N1.25 to N5.00 and above per bag previously 10 cups of garri was sold for 10k, but it was sold at

1 cup for 10k by 1976.121 In all respects, UPE is a programme which required collective efforts, contributions and full participation of the Federal

Military Government, State Governments, and Local communities for its successful implementation.122

Universal Primary Education programme in Nigeria was formulated

______119. A.Y. Eke, “UPE in Nigeria, A must” Rencussance June 29, 1974. 120. J. C. Anyanwu, “The Effects of Monetary and Fiscal policies under Rational Expectations: The Nigeria Case, 1970- 1988,” (Unpublished) Ph.D. Thesis, University of Ibadan,59. 121. Obialor Benson, interview cited. 122. S. Okoro, “Nigeria crippling educational system”, Daily star October 6, 1979. 64 on the basis of recommendations made by the seminar of distinguished educational experts under the chairmanship of Chief S. O Adebo. The seminar was convened by the federal military government in 1973 to deliberate on all aspects of national policy on education. However, some recommendations of the seminar was modified in the light of changed circumstances. National Council for Education, the Joint Consultative

Committee on Education, the National Education Research Council and

Federal Ministry of Education officials reviewed, and revised the seminar recommendations and advised the Federal Military Government on the implications of the implementation of the scheme which revolved on high financial and man power requirements.123

Then the Federal Military Government set up a National Education

Policy Implementation Task Force to translate the policy into a workable blue print that will guide the bodies to be charged with the implementation of the progamme. It was on the basis of these recommendations that the former head of state General Yakubu Gowon came out in 1974 with the public pronouncement about Universal Primary Education programme.

General Gowon declared that the scheme will start in September 1976 at the

______123. D. E. Odey, “What is our national policy on Education” Daily times, August 30, 1975. 65 beginning of 1976-1977 school year. From that date, primary education will be universal and free throughout the country, while from 1979, it will become compulsory. Under the scheme primary education will last six years, and primary school will admit children from six years old.124

Furthermore, in recognition of the large capital and recurrent expenditure of the UPE scheme the Federal Government assumed full financial responsibility for the scheme in all its various ramifications.

Pending the commencement of the scheme in 1976, the Federal Government carried out capital expenditure programme in the course of 1975/1976 school year to create facilities required for successful take off by September

1976. In constitutional terms, primary education was transferred from residual to the concurrent legislative list.125

Universal Primary Education Scheme in Isuikwuato

There were 136 primary schools widely spread in Isuikwuato/Okigwe

Local Government Area in Imo State. Owing to the fact that Isuikwuato had been separated from Okigwe and is now in present Abia state, it was not necessary for the researcher to visit all the schools in the former Local

Government Area to make on the spot investigation. Adopting a purposive

______124. Y. Gowon, “UPE in Nigeria” Daily Times, February 25, 1974. 125. The Third National Development plan 1975-80 Central Planning office Lagos, 1975. 66 sampling (survey) procedure Isuikwuato which is the theatre of the study was choosen for close investigation on primary schools, and discussions with the head masters and mistresses. There are 44 primary schools in

Isuikwuato which were stratified thus:

Schools in semi-urban centres, Local Government and district council headquarter were grouped together as ‘A’ primary schools.

Primary schools along trunk ‘A’ and ‘B’ roads were grouped together as ‘B’ primary schools.

Primary schools remote from the major roads, township, local government council headquarters were grouped together as ‘C’ primary schools.

A set of primary schools were visited in each group for observation.

Headmasters and Headmistresses who were found at their respective schools were interviewed. They gave their analysis of the state of affairs on the schools in Isuikwuato either after the civil war or after the implementation of the UPE scheme.126

Effects of Nigeria Civil War on UPE Scheme and State Taker Over of School

There were no school buildings in some communities for primary school to start when the war ended in 1970. Temporary sheds, church buildings, where available, were used as classrooms in such areas.

______126.Mrs. Adaugo Maduakor, b. 1962, Headmistress of Umuakwaa Community Primary School, interviewed at Umuakwua, 10 December 2012. 67

In addition many people lost their personal buildings and belonging during the war with the result that many local communities were disorganized immediately after the war. The people could not effectively organize to contribute money for the rehabilitation and maintenance of the schools. Many parents could no longer send their children and wards back to school not to talk of contributing to repair and equip the damaged schools.

Voluntary agencies who ran the schools for the communities had no money and could not manage the schools. Unviable schools were either closed down or merged with viable ones.127

East Central State, from which Imo and Anambra states were carved out, took over the management of schools soon after the civil war. In 1971

East Central State under Ukpabi Asika published an Edict to effect the state take over of schools. The Edict states that the local community will participate fully in running and management of schools through the institution of Parent/Teachers Associations, Membership to Educational

Boards, and School Committees.128 Imo State inherited the government take

______128. Obialor Onyeabor, b. 1932, retired Headmaster, interview, UmuaKwua, May 2012. 129. Public Education Edict- place of the community. Ministry of Information and Home Affairs, East Central State, Enugu, 1971. 68 over of schools from the East Central State Government which preceded the launching of UPE scheme in September 1976.

Local communities who were already impoverished by Nigeria civil war felt that state government take over of schools relieved them of the burden of building, rehabilitating and equipping primary schools. Many communities relaxed their efforts because they felt that the government was going to rehabilitate and equip schools damaged during the war and build new ones if need be. Many local communities became indifferent to the cries of many primary schools for rehabilitation, but after some time when the erroneous idea of state take over of schools was corrected the local communities picked up interest once more for their respective schools.129

The response of Isuikwuato people to government call was as a result of the people desire to develop alongside with other Igbo communities educationally as well as the spirit of Igbo man’s ways of life. The Igbo in general, including those from Isuikwuato have outstanding traits of adaptation and competition. They are always responsive to new situations and innovations because of the flexibility in their traditional political structure which predisposes members to wider possibilities of new roles.

______129. Agu Okoronkwo, b. 1932, retired teacher, interview Umuasua, April 2012. 69

They are oriented toward achievement. To buttress this argument G.T.

Basden who lived over thirty five years among Niger Igbos observed:

‘Whatever the condition, the Igbos adapt themselves to meet them, and make their presence felt’.130

Owing to the ways in which the Igbo embrace innovations, one seems to observe that the Igbo of Isuikwuato saw education as a necessary vehicle for social change. Education appears to be regarded by many communities for what it is, that is, the prime determinant of total development process, master instrument for changing attitudes for transforming social structures, for sparking or accelerating economic growth and determining new political pattern.131 The people appeared to have realized that democratic institutions cannot exist without education, for democracy functions only when the people are informed and aware, have thirst for knowledge and can exchange ideas.132

Having developed interest for knowledge, Isuikwuato people realized that government left alone cannot cope with the demands of Universal

Primary Education. People regrouped to rehabilitate the old schools

______130. Basden, Niger Ibos …. X1. 131. G. B. Dike, “funding education: The knife in Between Nation’s Growth” The Wheel News Paper, 17 November 2003. 132. Eze Moses Egu, b. 1937 Traditional ruler, interview, Ovim, April 2012. 70 damaged during the Nigerian civil war, expanded the existing ones, and built new schools as the need arose. Some individuals made personal donations both in kind and cash to primary schools in order to demonstrate their zeal and interest.

With the introduction of Universal Primary Education scheme many communities built primary schools very close to their homes. They include:

Umuakwua Ezere, Ezere Uhu, Acha, Otampa and host of other communities.(see plates 9-12). Many communities made appreciable contributions towards the success of the scheme. Some provided blocks of

Plate 9: Umuakwua Ezere Community Primary School built in 1976.

71

Plate 10: Acha Central School built in 1976.

Plate 11: Renovated Eluama Primary School block built in 1976. 72

Plate 12: Ahaba community primary school classroom block built in 1976. classrooms to ease congestion in their respective primary schools. Among the communities that did so included: the Eluama community which completed primary school blocks estimated at N2,500 in aid of the universal primary education programme in the area. Ovim community also completed construction work on four classroom blocks at the cost of N20,000 at their central school. The Ahaba community embarked and completed the construction of an eight classroom block at the cost of N30,000. The women branch of Umuobiala Aborigines Union (UAU) built and furnished a seven classroom blocks at the cost of N60,000.133

______133 Eze Moses Egu, interview cited. 73

Activities of Local UPE Implementation Committee in Isuikwuato

Under the new local government reforms set up, primary schools belong to the communities in which they are situated. The local government councils are the proprietors, and the education committees are to manage, maintain and distribute the materials and equipment provided by the

Ministry of Education and Information under the Universal Primary

Education scheme.134

In order to add impetus to these arrangements, local universal primary education implementation committees were established in each local government area. It is the responsibility of the implementation committee to tour the local government areas to enlighten the local communities on the objectives of the scheme and encourage them to build, repair and equip primary schools in their respective areas.135 From the above discussion the local communities in Isuikwuato responded well to appeals of the Local

Universal Primary Education Implementation Committees.

Further local community participation in the success of the Universal

______135. A. N Nwagwu, UPE: Issues, Prospects and Problems (Benin: Ethiope Publishers, 1976), 25. 136. Mazi Eleanya Oturu, interview cited. 74

Primary Education scheme include: the activities of parents/teachers associations. These associations formed by the parents and teachers of each school ensured the welfare of the pupils. Parent’s co-operation was enlisted through this association. The associations discuss the school problems and take action as the need arise. Parents levy themselves through their association to undertake construction of classroom or other projects. A case in point is Ovim Parents/Teachers Association which had invested over

N2,000 on the extension of pipe borne water to most schools in the area.136

On the decision of the association, parents’ day was organized to launch funds for specific projects. Parents and well-wishers donated generously during such occasions. Parents were normally entertained with sporting events, dances, drama and handwork exhibitions during such occasions.137 Many headmasters and headmistresses interviewed confirmed that they had adopted parents/teachers associations as an integral part of their school administration for taking major decisions.

School Committee: Each primary school had a school committee

______136. Phillips Onwuka, b. 1954, Principal Central Oguduasa Secondary School, interview, Umuobiala, April 2012. 137. Ibid. 75 drawn from the local community in which the school is situated and was duly recognized by the government. Members of the school committees are appointed or elected by the local community to look after the primary schools. The committees represented the interest of their community and ensured the progress of the schools. They collaborated with the Education

Committee of the local government council, to solve any problem. The committees work in co-operation with headmasters/headmistresses and summoned the community to take decisions on major issues as the implementation committee on local community level.138

Board members: After consultations government appoints some personalities from the various local communities to the Educational Boards.

The appointment could be at local government council level or state level.

Some educational board members interviewed confirmed that they held meetings with their respective communities and wards to educate and enlighten them on the objectives of the Universal Primary Education and what is expected of them in order to achieve the desired goals and make the scheme successful.

Information from interviewees show that many local communities

______138. Okafor Offor, b. 1939, Trader and retired Principal, interview, Amuta, 30 June 2012. 76 were involved in providing infrastructure for primary schools in Isuikwuato.

The local communities’ involvements appear to be contagious and competitive. No community would want to be left out or castigated for neglecting its primary school. Construction and maintenance of primary school were used by various local communities in Isuikwuato as the starting point for rural development. They felt that their rural primary schools should compete favourably with the urban primary schools139. From the observations made it appears that Isuikwuato communities committed themselves to the success of the Universal Primary Education scheme, hence they accepted the challenges of supplementing government efforts in building and equipping primary schools. Indeed, community enthusiasm was highlighted because these activities began to be seen in the context of rural development at the end of the civil war. All the community agencies that assisted the government in prosecuting the UPE scheme made its modest achievements possible.

Universal Basic Education (UBE) Programme

Universal Basic Education (UBE) is the foundation for sustainable life-long learning which provided reading, writing and numeric skills. It

______139. Mrs Ujiugo Maduakor, interview cited. 77 comprised a wide variety of formal and non-formal educational activities the and programmes designed to enable learners acquire functional literacy. In

Nigerian context basic education includes primary, junior secondary and nomadic education as well as adult literacy. Universal Basic Education

Scheme is an articulated programme of the Federal government to improve literacy in the country by ensuring that all children of school age actually go to school to benefit from school instructions.140

The Universal Basic Education Programme which was launched by

President Obasanjo on International Children’s Day on May 27th, 2000 was designed to span a nine-year period. Nnadozie reports that the programme will be carried out in planned sequence called “strategic phases”141 and the accumulative plan is as follows:

UBE YEAR ONE; 2000-2001: Primary one class

UBE YEAR TWO; 2001-2002: Primary one and two classes

UBE YEAR THREE; 2002-2003: Primary 1-3 classes

UBE YEAR FOUR; 2003-2004: Primary 1-4 classes

______140. “Implementation Guidelines for Universal Basic Education (UBE) Programme” No. 12 (Abuja: Federal Ministry of Education, 2000), 2. 141. J. C. Nnadozie, “Critical Historical Antecedents of Universal Basic Education”, The Nigeria UBE Journal, vol. 1 No. 12 (2001), 232-237. 78

UBE YEAR FIVE; 2004-2005: Primary 1-5 classes

UBE YEAR SIX; 2005-2006: Primary 1-6 classes

UBE YEAR SEVEN; 2006-2007: Primary 1-6/JSSI

UBE YEAR EIGHT; 2007-2008: Primary 1-6/JSS1-2

UBE YEAR NINE; 2008-2009: Primary-6/JSSI-3

Universal Basic Education programme according to Edun covers the following areas:

Programme/initiations for the childhood care and socialization

Education programme for acquisition of functional literacy, numeric and life-long skills especially for adults

Special programme for nomadic populations

Out of school, non-formal programme for up-dating the knowledge and skills of persons who left school before acquiring the basic needed for life- long learning

Non-formal skills and apprenticeship training for adolescents and youths who have not had the benefits of formal education

The formal school system from the beginning of primary education to the end of the junior secondary school.142

From the above, it is clear that Universal Basic Education is a very ambitious programme which spans from the formal, non-formal, life-long

______142. T. Edun, “A Case for Reform in the Universal Basic Education Programe in Nigeria.” Nigeria Journal of Sociology of Education vol. 2. No. (2008), 1.117-121. 79 skills to learning skills. It is a properly packaged educational programme meant to change the vision of Nigerians. In keeping with the expanded vision of education by the world conference, the UBE programme in Nigeria according to Ukeje has a much wider scope and a more all embracing coverage than the previous U.P.E of 1976, and all other variants of free and compulsory education witnessed in Nigeria.143 Supporting this change,

Olutunji noted that education system is always in constant change, evaluation and products match and mediate in the ever- changing social, economic, technological and political needs of the society. Stressing his point, he said

“if the aims and objectives of a nation’s education system is not regularly and systematically analyzed or reviewed, the product will miss the train and trend, and the system will be proffering yesterday’s solution today, instead of looking at tomorrow’s problem today- it will be near useless.”144 The Universal Basic Education in its implementation states that “of universalize access to basic education, engender a conducive learning environment and eradicate illiteracy in Nigeria within the shortest possible

______143 B.O. “Ukeje, UBE in Nigeria, logistics, implementation strategies.” The Nigeria UBE Journal, Vol. 1. No 1. (2000), 10-21. 144. M. O. Olatunji, “The Concept of Life-Long Education and its Application for Nigeria Teacher.” Journal of Teacher Education, vol. 3. No 2. ( 2009), 10. 80

Time.”145 It is aimed at equipping individuals with such knowledge, skills and activities that will enable them:

live meaningful and fulfilling lives contribute to the development of the society Derive maximum social, economical, and cultural benefits from the society; Discharge their civil obligations competently. 146 In order to achieve this, they were narrowed to workable objectives which include: Developing in the citizenry a strong consciousness for education and a strong commitment for its vigorous promotion. The provision of free universal basic education for every Nigerian child of school going age. Reducing drastically, the incidence of drop-out from the formal school system (through improved) relevance, quality and efficiency). Catering for the learning needs of young persons who, for one reason or the other, have had to interrupt their schooling through appropriate forms of complementary approaches to provision and promotion of basic education, and Ensuring the acquisition of appropriate levels of literacy, numeric, manipulative, communicative and life-long skills as well as the ethnical, moral and civil values for laying a solid foundation for life-long education.147

In order to achieve these objectives Obanya is of the opinion that the entire basic education spectrum be articulated from a holistic view. This

______145. “Universal Basic Education (UBE) for Nigeria,” (Abuja: Federal Ministry of Education, 2000), 25. 146. Ibid. 147. Ibid. 26. 81

82

holistic view enables the managers of the programme to see it from two

dimensions-vertical and horizontal dimensions.148

Vertical and horizontal view of education

Life-long learning

Junior secondary

Primary schooling

Early childhood learning

formal

- Formal education

Informal Education Special group education

Non skill Acquisition

Complementary out of school education

How far the objectives of Universal Basic Education is will been met

in Isuikwuato is dependent on its success on the vertical and horizontal view

of education. Unfortunately it would appear the Universal Basic Education

scheme in Isuikwuato has not satisfied the educational needs of the people.

______148. B. C. Obanya, “Universal Basic Education in Nigeria with focus on Global antecedents UBE” Journal of Education, Nsukka, vol. 1. No. 3. (2007) ,191-196. Though free textbooks were provided to all primary schools,

infrastructural projects like classroom buildings were inadequate. Thirty- 83 eight out of forty-four primary schools in Isuikwato benefited from the free

UBE classroom building, meaning that majority of schools in Isuikwuato benefit from the scheme.149 But worrisome is the fact that ultimate goals of

Plate 13: Umuakwua Ezere primary school UBE classroom building built in 2008.

UBE which can be drawn from the vertical and horizontal view of education above is lacking in Isuikwuato. Under the vertical view of education it was

______149. Adauo Maduakor, interview cited. 84 hoped that the UBE scheme should have established preparatory schools for early childhood learning that will clear ground for primary and junior schooling for ultimate life-long learning. But the reverse is the case as infants (children) in Isuikwuato are made to qualify for primary education on attaining the school age of six years without having the most required early childhood learning. The few children in Isuikwuato that acquired early childhood learning were products of private preparatory schools.150

On the horizontal view of education, the UBE scheme in Isuikwuato did not provided adult education neither were there schools for the acquisition of non-formal skills, complementary out of school education and special group education. These inadequacies of Universal Basic Education scheme buttressed the failure of the scheme in Isuikwuato.

Post Civil War Secondary Education in Isuikwuato

Isuikwuato High School (Annunciation Secondary School) and Ovim

Girls’ Secondary School are the fulcrum for secondary education for

Isuikwuato prior to the establishment of additional schools in 1970s and

1980s. Reason abound as to why the people of Isuikwuato in spite of the two

______150. Adauo Maduakor, interview cited. 85 already mentioned strove to establish additional secondary schools. Distance counted as one of the reasons. Secondly, as they began to appreciate the important of higher education they considered having secondary school in their towns as a necessity. But the education edict of East Central State of

1970, did not permit the establishment of new secondary school immediately after the war.151

However, as the issue may be, the existence of only two secondary school in Isuikwuato is rather too small to sustain increasing number of primary school leavers in Isuikwuato. Unlike what was obtained under the

East Central State government, the Imo state government created in 1976, left the establishment of secondary schools in the hands of willing communities.152 In that light, some communities in Isuikwuato applied to the

Ministry of Education Imo State for approval for the establishment of

Secondary Schools in their areas. Their requests were approved on the condition that the communities will take responsibility for the construction of classrooms and staff quarters, while the government will provide the technical skills like teaching equipment and the posting of staff.153 Under the

______151. Eze Moses Egu, b. 1937, Retired civil servant and traditional ruler, interview, Ovim, April 2012 152. “The Ediet and Rights of parents” East Central State Public Education Edict, No. 4. (Enugu: Ministry of education government printers, 1970), 2-5. 153. Handbook on school Administration Imo State Minstry of Education and Information (Owerri: Government Pinters, 1977). 86 mentioned conditions various secondary schools were established in

Isuikwuato within the period under study. A brief look as the schools is necessary.

The first school under the scheme was the Acha Technical Secondary

School established in 1977.154 This was built under the auspices of Acha

Community Association (ACA) and handed over to the government. The school started with four streams of classes with a student population of a hundred and forty students.155 The second secondary school built during the

Plate 14: The first Classrooms/Administrative block Acha Technical Secondary School, built in 1977.

______. 154 Imo State Reviwe, Ministry of Education and Information Owerri No. 1. November 1977. 87

155. Mr. Orji Nwaka, b. 1947, principal, interview, Acha, July 2012 88

1970s was the Secondary Technical School, Ovim, established and handed over to government in 1978 by Ovim community.156 The school is strategically located at the centre of the town. The school land covers an area of 11.6 hectares. At inception, in 1978, the school had a student population of two hundred and ten with six classes.157

Plate 15: The first classrooms/administrative block of the Secondary Technical School, Ovim, built in 1978.

Another educational milestone was reached in Isuikwuato when four

______156. Imo State Review, Ministry of Education and Inforatmion, Owerri, No. 3 October 1978. 157. Onwuka Agbai, b. 1959, Principal Ovim Technical Secondary School, interview, School residence, 17 May 2012. 89 additional secondary schools were established in 1980s bringing the total number to eight. The schools were the Central Oguduasa Secondary School established in October 1980 and Acha Girls’ Secondary School opened in the same year. The first Central Oguduasa Secondary School was built by

Communities of Amaibo, Amiyi, Umunnekwu, Nunya and Acha and handed it over to the government. The second, Acha Girls’ Secondary School was built by Acha community to supplement Ovim Girls’ Secondary School.158

The two other additional secondary schools were built by Ahaba and Nunya

Plate 16: The first classrooms building of Central Oguduasa Secondary School built in 1980.

______158. 1980/1981 Handbook, State Education Commission Okigwe Zone.

90

Plate 17: The first classrooms building Acha Girls’ Secondary School build in 1980.

Plate 18: The first classrooms building of Ahaba Community Secondary School Ahaba, built in 1982. 91

Plate 19: The first classrooms of community secondary school Nunya, built in 1982.

Plate 20: The first classrooms of Junior Secondary Technical School Ovim, built 2005. 92 communities in 1982,159 while Ovim Junior Secondary Technical Secondary was built by Ovim Community in 2005 bringing the total number of secondary schools in Isuikwuato to nine.160 (see plates 14-20).

______159. 1981/1982 Handbook, State Education Commission Okigwe Zone 160. Post Primary School Management Board (PSSMB) Isuikwuato, School record and statistics 2005.

93

CHAPTER SIX

CONSEQUENCES OF WESTERN EDUCATION ON ISUIKWUATO, 1914-2009 Consequences of Western Education on Isuikwuato

Western education is undoubtedly the most powerful agency for development. This applies to the individual as well as the nation. In the context of the contemporary world, it has been shown that an educated person is better equipped than the uneducated.

The advent and dissemination of western education in Isuikwuato had an impact of revolutionary character. Western education allied itself with

Christianity and, by so doing, was able to penetrate into the town. Having been accepted by the people, the missionaries built primary schools in

Isuikwuato where children were offered this type of education. The children who embraced western education were exposed to various subjects hitherto unknown to them. Through these schools, they acquired new habits of courtesy and decorum. They were also able to correspond in English language. After they graduated from these schools, many of them went to post-primary and teacher training institutions as well as universities for higher learning.

As part of their effort to bring western education home to themselves, the people founded the Isuikwuato Development Union with its headquarters 94 in Isuikwuato and branches throughout the country. This body played a very significant role in the expansion of western education in Isuikwuato through its educational projects and scholarship schemes. It also played a part in the establishment of the Girl’s and Boys’ secondary schools in Isuikwuato.161

Within the period under study, there were many university graduates, teachers and other educated professionals such as doctors and lawyers. There are many private hospitals in Isuikwuato built by some of these medical

Plate 21: His Royal Highness Eze (Surveyor) Chris E. Aboh Chairman, Isuikwuato Traditional Rulers Council. Represents educated Isuikwuato Traditional ruler.

______161. Eze Chris Abok, interview cited. 95

Plate 22: His Royal Majesty (Eze (Sir, Dr.) Ezo Ukandu Enyi na Obiangwu of Imenyi Ancient Kingdom. Educated Isuikwuato Traditional ruler. doctors. Even the traditional ruler ship has been hijacked by educated indigenes (see plates 21-22). The educated members of the Isuikwuato

Development Union were instrumental in the pipe-borne water projects in strategic towns and locations in Isuikwuato and in the building of the IDU hall. There are several other projects carried out by the union that are too numerous to be mentioned here.

Western education made its impact felt in the improvement of the sanitary condition of the people. With courses on elementary hygiene offered in schools, the people were taught to wash their clothes, cut their 96 hairs and nails and brush their teeth regularly. As a result the pupils strove to live hygienically right while in school. They appreciated the value of good ventilation in a house. Later, they tried as much as possible to build well ventilated houses.162

Western education made the young men and women to migrate to the urban areas where many contracted marriages with girls and boys from neighbouring towns and even other ethnic groups. The intermarriages helped to improve inter-town or group relations.163 It also had profound effect on traditional ignorance and superstitions. Prior to the advent of the missionaries and western education, Isuikwuato people believed in many superstition practices. The killing of twins was carried out on a mass scale because of such beliefs. Any woman who gave birth to twins was believed to have committed an abomination. The twins were consequently exposed and allowed to die a gradual death in the evil forest.164 Through its gradual process of indoctrination with western ideas, western education helped destroy these and similar superstitions.

Further more, the introduction of western education to Isuikwuato had

______162. Mrs. Helen Nnaji, b. 1932, Retired Civil Servant and Women leader, interview, Umuobiala, 4 January 2013. 163. Ibid.. 164. Ibid. 97 some negative impact too. The pupils groomed in the Western school acquired a taste for European goods and way of living. The school became the most important mechanisms for detaching the young from traditional beliefs, conventions and practices.165

The acquisition of western education encouraged labour migration from the rural to the urban areas. The school leavers left their homes for these centres in search of employment. This urban drift tended to denude the rural areas their youths. With the able bodied men and women gone to the towns and good number of children in schools, farming which had been the people’s main occupation was utterly neglected. Within the period under study only few people made a living through farming.

Western education has immensely disrupted and restructured the culture of Isuikwuato. Babs Fafunwa has emphasized that the educated

Africans tended to shun the culture of their people. They preferred the music, dress, habits, food, art, of the western world. The missionaries themselves, both through their teachings and attitudes, discouraged things

African. They hoped to produce a Nigerian elite that was European in

______165. F. K. Elechi, Missionary Enterprise, 23-27. 98 sentiment, thought, habit and religion.166

The missionaries, particularly through their schools, made the most revolutionary demands on Nigerians. They were eager to over-throw the traditional social order and to replace it with one that was foreign.167 All these are true of Isuikwuato.

For instance, the Ekpe, Okonko and Oborni festivals have ceased to be what they were in the past. Through western education, youths developed a negative regard for the traditional education of Isuikwuato. They tended to see it as inferior to western education. In Isuikwuato within the period of study, a large portion of educated elites regard the above mentioned festivals as heathen and uncivilized hence they had been abandoned.168

Western education gravely undermined the traditional education. In

Isuikwuato it is very difficult now to see a child who can recite the names of different birds and animals. Traditional wresting, dancing, thatching of a house, tapping of palm wine and hunting have been neglected. Decoration of the body with cam wood by the girls is now a thing of the past. Decorum

______166. Babs A. Fafunwa, A Shot History of Nigeria Higher Education (London and Lagos: Macmillian, 1971), 10. 167. Ibid 13. 168. F. K. Elechi, Missionary Enterprise … 17. 99 is no longer the order of the day. Children have neglected this aspect of culture because the traditional education that emphasized it has been de- emphasized by western education. Lastly, the age grade system which played a leading role in the administration of Isuikwuato has been de- emphasized in favour of literate councilors.169

______169 Eze Chris Aboh, interview cited. 100

CHAPTER SEVEN

SUMMARY AND CONCLUSION

Over view

One cannot but infer from the preceding chapters that missionaries were responsible for the introduction of formal education in Isuikwuato; but what has been the concern of the researcher is the rate of its growth. Certain factors have influenced, either for good or bad, the growth of formal education in Isuikwuato. Some have retarded its rapid development.

The method of the missionary educationists, who seemed to lack sociological knowledge, could not easily win the co-operation of the native people. It must, however, be understood that forces of conservation came into play and made matters worse. There were instances when the missionaries and few converts combined to oppose the indigenous religious practices and under such situation the growth of education was stunted.

Denominational rivalries contributed in no small way to the slow pace of education in Isuikwuato especially before the government take over of schools in the 1970s. There were numerous examples in the main body of the essay of mushroom schools which were established by different denominations to compete with those of the others. These led to unavailability of many of the schools and moreover, to a serious 101 handicapping of the people, whose initiative have been dulled by the failure of most of the schools, allegiance to denominations also ruined communal effort. There were religious considerations that made some people who were entrusted with public welfare to will it over to the Roman Catholic Mission.

The consequences of this misplaced loyalty dangerously impaired communal unity in Isuikwuato.

Sectionalism and personal interests have militated against the progress of education in Isuikwuato. Many of the proposals for the building of the schools and the improvement of Isuikwuato have been dropped because of sectional and personal interests. For example, the choice of a site for the community secondary school was a tug-of-war as each section of the community wanted it built on its grounds; when the site was finally chosen, the lease of the land almost resulted in litigation. It was personal and selfish interests that made some of the officers of the people embezzle the money entrusted to them. The untoward action shook the confidence of the people and caused the temporary withdrawal of their co-operation.

The Nigerian Civil War equally had serious effect on the educational growth of Isuikwuato. The civil war which was fought between 1967 and

1970 affected both life and property of Isuikwuato people hence most young pupils and students lost their lives and community property including school 102 buildings and facility were destroyed. The government of Ukpabi Asika, appointed immediately after the war, did not help matters as little or no attention was paid to education rehabilitation and reconstruction. Even with the introduction of the Universal Primary Education in 1976 which was envisaged at the inception to enhance the educational needs of Nigerian did not achieved much. Instead, the government in one way or the other handed the implementation of the UBE over to the local people. To address the inadequacies and lapses of the Universal Primary Education programme of

1976, another programme christened Universal Basic Education (UBE) was created by President Olusegun Obasanjo administration in 2000. Though the

UBE scheme is still in operational by the time of this research, the dividends of the scheme, which according to its original blue print was expected to flower by 2009, have not yet materialized in Isuikwuato.

Conclusion

In conclusion, however, progress was made in education in

Isuikwuato during the period under study. Without the sacrifice and handwork of voluntary agencies, little could have been achieved. There is, of course, an additional factor-the awareness and preparedness of the people to learn. Happily, communal effort has complemented that of the voluntary agencies in the provision of access to education in Isuikwuato. Over all the 103 success of western education in Isuikwuato despite the various negative forces that stood on its way has been a resounding success. 102

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Whitehead, A. N. Aims of Education and other Essays. New York: Macmalian Company, 1949.

William, B. Education, Social Structure and Development. London: Holmes and Meiser, 1979.

B.4: Unpublished Materials

Ogwo, O.B. “History of Isuikwuato: Past and Present (Unpublished) 1985.