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IMPACT OF EDUCATION AND VALUES ON SECURITY CHALLENGES IN UKWA -NGWA LAND
IN ABIA STATE, NIGERIA, (1991-2011)
BY
NWAGBARA, OBINNA EZE CHIJIOKE
PG/M.ED/10/52885
DEPARTMENT OF EDUCATIONAL FOUNDATIONS, FACULTY OF EDUCATION, UNIVERSITY OF NIGERIA, NSUKKA,
OCTOBER, 2012
TITLE PAGE
IMPACT OF EDUCATION AND VALUES ON SECURITY CHALLENGES IN UKWA -NGWA LAND
IN ABIA STATE, NIGERIA, (1991-2011)
BY
NWAGBARA, OBINNA EZE CHIJIOKE
PG/M.ED/10/52885
DEPARTMENT OF EDUCATIONAL FOUNDATIONS, FACULTY OF EDUCATION, UNIVERSITY OF NIGERIA, NSUKKA,
IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE AWARD OF THE DEGREE OF MASTERS OF EDUCATION (M.ED) IN
PHILOSOPHY OF EDUCATION
SUPERVISOR: REV.FR. DR. G. C. ABIOGU
OCTOBER, 2012
APPROVAL PAGE
This project has been approved for the Department of Educational Foundations,
University of Nigeria, Nsukka
By
______________________ ___________________
Rev.Fr. Dr. G. C. Abiogu Rev. Dr. L. K.Ejionueme
Supervisor Internal Examiner
___________________ ___________________
Prof. G. C. Unachukwu Dr. D. U. Ngwoke
External supervisor Head of Department
__________________
Prof. I. C. S. Ifelunni
Dean of Faculty
CERTIFICATION
Nwagbara, Obinna Eze Chijioke, a post-graduate student of the Department of
Educational Foundations, Faculty of Education, University of Nigeria, Nsukka
with the registration number PG/M.ED/10/52885 has successfully completed the
requirements for the course and research work for the Masters degree in
Philosophy of Education as embodied in this project. This study is original and has
not been submitted in part or in full for any diploma or degree of this or any other
university.
_____________________ _________________________
Rev. Fr. Dr. G. C. Abiogu Nwagbara, Obinna Eze Chijioke
Supervisor Student
DEDICATION
This work is dedicated to the victims of the senseless killings in all parts of the
contemporary Nigerian state.
ACKNOWLEDGEMENTS
This research work would not have been a reality without the support of
some distinguished persons that deserve acknowledgement. The researcher
appreciates his amiable supervisor, Rev. Fr. Dr. G. C. Abiogu for his brilliant and
constructive supervision. Father, you were always there to see that this study was
carried out successfully.
Special thanks go to his lecturers, Prof. C. J. A. Onwuka, Dr. P. C. Enemuo,
Dr. (Mrs.) J.O. Chukwu and Dr. J.I. Anyanwu among others for the privilege of
tapping from their wealth of knowledge. The researcher is equally indepted to his
parents, Mr.& Mrs. Eze Nwagbara, and his siblins for giving him the neccessary
backing without which this study would have been a mirage.
Worthy of acknowledgement also is the financial and moral support he
received from his mentor, Obinnaya Uruakpa, and other individuals like
Ugochukwu Onwuma, Ayobami Ilori, Chimaobi Ajuzieogu, Obioma Ubani U.,
Uche Chijioke, Mrs.Ike Eunice, Susi Llewellyn, Elizabeth Sherrie Morris, Udeh
Sabastine, Kingsley Egesi, Mrs. Felicia Nnadi, and Nwokeke Emeka. He also
registers his heartfelt appreciation to his friends Henry Ajuzie, Chinweuba Agaoru,
Mbaji Isaac, Chukwuemeka Okoye, Emekaraonye Chukwunenye F., Nkemjika
Nwakwue, Onwukwe Temple, Nnanna Arukwe, Obisike Victor, Obi Nnamdi,
Ihim Stella, Oluchim Ezeokoye, Chiemeka Ezeokoye, Agbo Chinazom, Ezeuba
Chidiebere, Chioma Nwankwo, Nnetu Vivian, Chioma Njoku, Nwokolo Frankline,
Abugu Victor, Nwonu Austin, Timothy Obi, and Ginikachi Ojinnakafor for their
prayers and words of encouragement. May the good Lord continue to bless you all.
TABLE OF CONTENTS
Approval Page i
Certification ii
Dedication iii
Acknowledgements iv
Table of Contents vi
List of Tables viii
Abstract ix
CHAPTER ONE: INTRODUCTION 1
Background of the study 1
Statement of the problem 7
Purpose of the study 8
Significance of the study 9
Scope of the study 10
Research questions 11
CHAPTER TWO: REVIEW OF LITERATURE 12
Conceptual Framework 13
Concept of Values 13
Concept of Education 32
Concept of Consciousness 36
Concept of Security 42
Theoretical Framework 49
System Theory 49
Hedonism Theory 51
Review of Empirical Studies 52
Study on Plato’s Concept of Crime and Punishment 52
Study on Perceived Impact of Primary Education 53
Study on the Role of Parents in Early Childhood Education 54
Study on Education Resource Utilization and Internal Efficiency 54
Study on Influence of Home Movies on Students’ Perception
of Violent Crimes 55
Summary of Literature Reviewed 56
CHAPTER THREE: RESEARCH METHOD 58
Research Design 58
Area of the Study 58
Population of the Study 59
Sample and Sampling Techniques 59
Instrument for Data Collection 60
Validation of the Instrument 61
Reliability of the Instrument 62
Method of Data Collection 62
Method of Data Analysis 62
CHAPTER FOUR: PRESENTATION OF RESULTS 64
Summary of Findings 76
CHAPTER FIVE: DISCUSSION AND INTERPRETATION 79
Discussion of Findings 79
Implication of the Findings 89
Recommendations 90
Limitations of the Study 92
Suggestions for further studies 93
Conclusion 94
Summary of the study 94
REFERENCES 97
APPENDICES 103
LIST OF TABLES
Table 1: Extent to which education was encouraged in Ukwa- Ngwa land: Mean ratings and standard deviations
Table 2: Dominant Ukwa-Ngwa values: Mean ratings and standard deviations.
Table 3: Determinants of values in Ukwa-Ngwa land between 1991 and 2011:
Mean ratings and standard deviations
Table 4: Differences in the impact of education and values between the traditional and contemporary Ukwa-Ngwa society: Mean ratings and standard deviation
Table 5: The perception of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property: Mean ratings and standard deviation.
Table 6: Ways education and value re-orientation will assist in addressing the security challenges in Ukwa-Ngwa land: Mean ratings and standard deviation
ABSTRACT
Security threat has become a prevalent attribute of Ukwa-Ngwa land in Abia state, Nigeria. Many factors are responsible for the challenges and different strategies have been adopted by both the government and the people over the years to arrest the situation. This study is an attempt to investigate the impact of education and values on security challenges in Ukwa-Ngwa land between the period of 1991 and 2011.The purpose of the study was to ascertain the impact of education and values on the security challenges facing Ukwa-Ngwa land. Descriptive survey design was employed by the researcher to investigate on the impact of education and values on security challenges in Ukwa-Ngwa land. To collect data for the study six research questions were used to elicit information from eight hundred and seven (807) respondents comprising seventy- four (74) traditional rulers, four hundred and ninety-three (493) public secondary school teachers, and one hundred and twenty (120) religious leaders and parents respectively. Simple random sampling was used to select four (4) local government areas involved in the study. The traditional rulers and secondary school teachers were selected using simple random sampling also, while volunteer sampling was used to select the religious leaders and parents respectively. The instrument for data collection was a researcher developed questionnaire titled “Education, values and impact on security questionnaire” (EVISEQ) which contains fourty-nine (49) items. Data collected were analyzed using mean and standard deviation. The findings revealed that education and values did not have much positive impact on security within the period of study. Based on the findings, some recommendations were made.
CHAPTER ONE
INTRODUCTION
Background of the Study
Insecurity has gradually become a prominent issue in the contemporary
Nigerian state. The country is immersed in confusion as acts of violence are now
characteristic features of the society. Despite claims to be on top of the security
situation by the government of the day, security of lives and property has
continued to elude Nigeria. According to Otto and Ukpere, (2012) security refers
to protection against crisis, threats or injury. Security is a vital infrastructure upon
which other infrastructures are built.
There is no section of Nigerian society that is violence free and Ukwa-Ngwa
land in Abia state is not exceptional. Ukwa-Ngwa land, the once serene and
hospitable environment, was thrown into chaotic state of insecurity of lives and
property which crumbled economic, social, and religious activities. According to
Nwamara, (2009) Aba and other parts of Ukwa-Ngwa land was haven for tourist
and entertainment buffs in the 1940s and 1950s. He further stated that the trend
continued after the Nigerian civil war in the 1970s till in the 1980s. However, the
peaceful atmosphere experienced in the area took a different dimension in the
1990s especially in between 1997 and 1998. Human Rights Watch and Centre for
Law Enforcement Education (HRW/CLEEN) (2002), Jones (2008) and Ukoha, Henri-
Ukoha and Emole (2012) stated that there was high level of insecurity in Aba and
its environs by a group of hoodlums known as the mafias in the late 1990s.
The Mafias went about killing and robbing people of their belongings. While
these were happening, (HRW/CLEEN) (2002), Jones (2008) and Ukoha, Henri-
Ukoha and Emole (2012) observed that the police force, saddled with
responsibility to maintain law and order, was found incompetent of handling the
situation. In their argument, the lack of willpower by men of Nigerian police
increased the tempo of criminal activities, led to loss of confidence in the security
agency, and a spontaneous revulsion by traders at Ariaria Shoe Plaza, Aba to take
care of their security themselves. That act by the traders marked the advent of
the vigilante group, widely known as Bakassi Boys.
Bakassi was ruthless and barbaric in her activities, and ended up creating
more problems for the society than it was established to solve. It took brutality to
its peak, thereby introducing the culture of bloodshed with impunity into the
system. According to Harnischfeger, (2003) the activities of Bakassi was a clear
case of gross human rights abuses. Whereas the individual as affirmed in the
Universal Declaration of Human Rights, (1948) has certain inalienable rights,
which include right to life, liberty and security of person, right to a fair and public
hearing, freedom from degrading treatment, arbitrary arrest and detention,
Bakassi Boys did not have any respect for the rights and dignity of man. The
HRW/CLEEN further stated that the group went as far as meddling in the areas of
social and political control. Similarly, Onah (2005: 299) reported that they
“enforced debt payment, chastised women who strayed in marriage and harassed
the critics and opponents of their respective governors”.
There was no system of organized justice in their actions. Cases abound
where people were arrested arbitrarily. Suspected criminals were tortured,
mutilated, decapitated, and the victims burnt in public. As expected, these
disreputable acts affected the psyche of the people. It made them to lose their
sense of humanity, especially the younger generation, and dealt a heavy blow on
the value system of Ukwa-Ngwa society.
The security threat in Ukwa-Ngwa land resurfaced sometime in the year
2008 in a more dreadful way. The area was affected by incessant armed robbery,
abductions, rape, wanton destruction of lives and property, and all sorts of social
vices. Ukwa-Ngwa land was once again made a perfect example of communities
under siege. There was no class of human existence that did not feel the
holocaust. The wave of insecurity according to Ukoha, Henri-Ukoha and Emole
(2012) was brought to national limelight with the abduction of four Executive
Committee Members of the Nigerian Union of Journalist, and the abduction of
fifteen pupils of Abayi International School, Aba in July and September 2010
respectively. The abduction of these pupils attracted widespread condemnation
which forced markets, banks, hospitals, and schools to shut down. The situation in
effect made federal government to deploy the military in the area to help bring
the situation under control.
Looking at the havoc committed over the years in Ukwa-Ngwa land, one
would wonder if the people have values at all. If they have, what values do they
profess? Values contribute immensely in shaping the behavior of a people. It
distinguishes one community from another. According to Amaele in Halima (2011)
values are standards of conduct endorsed and maintained by a society. Similarly,
Okafor (2006) asserted that values are fundamental to all human societies, in
human activities and actions. Values are of different hierarchy. There are spiritual
values, human values, economic values, social values and political values as
enunciated by Nkokelonye, (2005).
The people of traditional Ukwa-Ngwa have qualitative value system. One of
the distinct traditional Ukwa- Ngwa values as stated by Nwaguru (1973) is
resilience. This can be seen in the Aba women riot of 1929; a courageous protest
against taxes imposed by British officials, the 1943 fracas between traders and
soldiers and their role in the 1949 Coal Miners Shooting Riot. The people received
the Europeans in the 1850s with open arms; signifying hospitality. This value of
hospitality persists till date as the area, especially Aba, harbours people from
virtually all the communities in Igboland today and people from other tribes
without any molestation. Other traditional values of Ukwa-Ngwa, which are
observable in other traditional Igbo communities, include dignity of labour,
liberty, filial piety, honesty, responsibility, knowledge, modesty, freedom of
expression, respect for elders, respect for life and property, faith in spiritual
beings, among other values, Nwaguru maintained.
The values mentioned above were instrumental in shaping the behavior of
traditional Ukwa-Ngwa society. They helped maintain cordial relationship among
the people; a condition sine qua non for controlling security challenges in human
existence. Like in every other Igbo community, the contact with the Europeans
and the subsequent colonization got these values twisted. In addition to the
European influence on Ukwa-Ngwa values, the thirty months Nigerian civil war
also did more harm to the values of the people as the area was badly hit.
Education is vital in shaping and maintaining the values of a people. It is the
life wire of every society. Nkokelonye (2005) perceived education, as the process
of bringing the individual in agreement with past, present and future civilization;
with civilization as the art of living in harmony, and transmitting to the individual
the moral content of that civilization and methods of self control. He further
noted that education can be used to reform the society; and the best education is
that which trains the character of its citizens. Education is the greatest force for
positive change. In line with this, Alawa & Osinem (2009) observed that education
brings about permanent change in behaviour gained through activity, training or
observation.
The people of traditional Ukwa- Ngwa are known to be lovers of education,
and education had great impact on their lives. This according to Nwaguru (1973)
can be attested to by the huge investment made, and success recorded in the
field of education, through different educational programmes. There was
education accountability in traditional Ukwa-Ngwa society. According to Nakpodia
and Okiemute, (2011) education accountability implies investing on education,
and having returns on such investment. Nwaguru posited that Ukwa-Ngwa
produced the first Speaker of the Federal House of Representatives, Jaja
Nwachukwu, who also served as federal minister at different capacities with some
other Ukwa-Ngwa sons like Ubani Ukoma. Furthermore, education helped
traditional Ukwa-Ngwa society to maintain her core values, which played crucial
roles in checkmating violent behaviors among the people.
Values, education and security of lives and property are closely knitted.
Education is like a vehicle that drives values. In line with this view, Halima (2011)
stressed that education is responsible for the transmission of societal values.
Values on the other hand play a crucial role in shaping human behavior. He
further maintained that value ensures adequate integration of members of the
society into the society. This integration of members brings about shared
responsibility and sense of belonging among members; conditions necessary for
peace, stability and security of lives and property.
The researcher is therefore motivated to conduct this study to examine the
impact of education and values on security of lives and property in Ukwa-Ngwa
land between 1991 and 2011in relation to what was obtainable in the past.
Statement of the Problem
Evidences abound of the high level of insecurity of lives and property in
Ukwa-Ngwa land. The importance of security of lives and property in human
existence can never be over emphasized. This fact has a direct relationship with
the education and values of a particular community. Education and values are
both sides of a coin and are major contributors in moulding human behavior. The
security of lives and property in a given environment is dependent to a large
extent on the behavior of the people inhabiting the said environment. Arguably,
education and values are determinants of how secure or insecure an environment
can be.
The high rate of insecurity witnessed in Ukwa-Ngwa for upward of two
decades now brings to question, the behavioural tendencies of the people of
Ukwa-Ngwa. Hence, there is need to examine the impact of education and values
in Ukwa-Ngwa within the period under study. It is against this backdrop that this
study is to be carried out to ascertain the education and values in contemporary
Ukwa-Ngwa land, with respect to the already acknowledged impact created by
education and values in the past. This will hopefully give insight on how best to
tackle the security challenges in Ukwa-Ngwa land. Thus, the problem of the study
is: what are the impacts of education and values on security of lives and property
in Ukwa-Ngwa land?
Purpose of the Study
The main purpose of this study was to ascertain the impact of education and
values on the security challenges facing Ukwa-Ngwa land. Specifically, the study:
1. Examined to what extent education was encouraged in Ukwa-Ngwa land
between 1991 and 2011.
2. Ascertained the dominant Ukwa-Ngwa values between 1991 and 2011.
3. Ascertained the determinants of these Ukwa-Ngwa values.
4. Assessed if there were differences in the impact of education and values
between the traditional and Ukwa-Ngwa and the period under study (1991-
2011).
5. Determined the perception of the people of Ukwa-Ngwa on the role of
education and values on security of lives and property.
6. Ascertained in what ways education and value re-orientation would assist
towards solving the security challenges in Ukwa-Ngwa land.
Significance of the Study
The benefits that accrue from this study will be of both theoretical and
practical significance. Theoretically, the study will help in providing a dependable
theoretical framework that can have positive impact on education, values and
help in improving the security challenges facing the country. Practically, the study
will be beneficial to community leaders, parents, teachers, church leaders,
government, researchers and the entire society.
The findings of this study will help raise the interest and consciousness of
community leaders and parents as it regards education of the young ones. The
findings of the study will expose them to the level of investment made in the field
of education over the years, and the impact of such level of investment on
security and welfare of individuals, families and the community at large. The
findings of the study will also encourage them to demand for accountability in
education.
The study will bring community leaders, parents, religious leaders, and
teachers in tune with the prevailing values in the community. The findings of the
study will motivate them to work on the inculcation of enduring values on the
young ones. The enduring values can be inculcated by community leaders and
religious leaders through organizing fora where people will be reminded of the
norms of the society. Parents and teachers can inculcate these values by teaching
the young ones that there are consequences for every decision, action or inaction
in life.
The problem at hand is not peculiar to Ukwa-Ngwa land but manifests itself
virtually in all parts of the country. The findings of the study will also help inspire
the government to be more proactive in tackling the security challenges facing
the country, through huge investment in both teacher education and education of
the citizens. This is true because a well-educated citizen is a constructive member
of the society.
Finally, the end result of this research work and its logical conclusions will
serve as a beacon of bearing to prospective researchers.
Scope of the Study
This study was conducted in Ukwa-Ngwa land of Abia state, Nigeria and was
restricted to a period of twenty (20) years, 1991-2011. The content scope of this
study focused on the extent to which education was encouraged in Ukwa-Ngwa
land; predominant Ukwa-Ngwa values; determinants of these values; differences
in the impact of education and values between traditional Ukwa-Ngwa land and
the period between 1991 and 2011; role of education and values on security
challenges as perceived by the people of Ukwa-Ngwa; and ways education and
value re-orientation would assist in addressing security challenges in Ukwa-Ngwa
land.
Research Questions
The following research questions were posed to guide the study.
1. To what extent was education encouraged in Ukwa-Ngwa land between the
years 1991 and 2011?
2. What were the dominant Ukwa-Ngwa values between 1991 and 2011?
3. What are the determinants of values in Ukwa-Ngwa land during the period
under study?
4. What are the differences in the impact of education and values between
the traditional Ukwa-Ngwa society and the period under study (1991-
2011)?
5. What are the perceptions of the people of Ukwa-Ngwa on the role of
education and values in maintaining security of lives and property?
6. In what ways will education and value re-orientation assist towards
addressing the security challenges in Ukwa-Ngwa land?
CHAPTER TWO
REVIEW OF LITERATURE
In this chapter, related literature is reviewed and presented under the
following broad headings and sub-themes:
1. Conceptual Framework
Concept of Values
Concept of Education
Concept of Consciousness
Concept of Security
2. Theoretical Framework
System Theory
Hedonism Theory
3. Review of Empirical Study
Study on Plato’s Concept of Crime and Punishment
Study on Perceived Impact of Primary Education
Study on the Role of Parents in Early Childhood Education
Study on Education Resource Utilization and Internal Efficiency
Study on Influence of Home Movies on Students’ Perception of Violent Crimes
4. Summary of Literature Review
Conceptual Framework
Concept of Values
Values are paramount for the continual existence of any human society. As
reported by Odunayo & Olujuwon, (2010) values are fundamental for social
interaction and survival of every society. Values, according to Pemede and
Dosunmu (2011) connote what an individual, group of people and society have
regard for. Okafor, (2006) posited that values provide man with the recourse to
take when faced with alternative choices. The factor of “valuing” Okafor, (2006:
102) narrated further, “is an inevitable consequence of man’s rationality”. This,
Hubbard, (2007: 235) underscores when he noted that “Ethics actually consists
of rationality toward the highest level of survival for the individual, the future
race, the group, mankind and other dynamics taken up collectively.” In addition,
Hubbard stated that “man’s greatest weapon is his reason”.
Like some other terms in the field of education and social sciences, there is
no general acceptable definition of values. Okafor (2006) perceives value as that
which guides choice or decision making in human conduct. Gail, in Okafor (2006:
103) sees it as “the determiners in man that influence his choice in life and that
thus decide his behavior.” “A value is a selective orientation toward experience,
implying deep commitment or repudiation, which influences the ordering of
choices between possible alternatives in action.” (Clyde Kluckkohn, in Okafor,
2006: 104). For Akinkuotu and Olufowobi (2009) the things we value determine
our way of life and how we react to nature.
Values can be good values or bad values. Events in a particular society
depend on the value system adopted by such a society. A society that holds good
values in high esteem is bound to be progressive. On the contrary, any society
that goes the way of bad values tows the path of self destruction. This can be
seen in the proceedings that led to the collapse of the once powerful Roman
Empire and other empires. Oloidi, (2011:252) was prompted to say this about
Roman Empire:
The Roman Empire was so powerful that no other empire could conquer it. That is, the empire was not defeated or conquered by any external army or empire. It was conquered by itself, very unfortunately through inevitable internal disintegration caused by unspeakable unethical or immoral practices.
Different schools of thought of philosophy see values differently. These
schools also see values as having hierarchies. The Idealists, Aristotelian and
Scholastic Realists in the perception of Okafor (2006) hold that values are divided
into material and spiritual values. They are of the view that spiritual values are
higher in hierarchy than the material values. With this in mind, Okafor suggested
that the young ones should be taught values that are enduring and reflect man’s
immortality.
The scientific realism and pragmatism look at values from a perspective
different from the classical. They placed their emphasis on objects of human
experience rather on transcendental realities. For them, values are confined
around the consequences of human conduct. The consequences are not
restricted to the individual or group alone but to the society at large. These
consequences, Okafor contended, must not transcend the society. For them,
there are no absolute values.
From whatever angle it is viewed, values shape human behavior and human
conducts. The security of lives and property in any given human environment is
an attribute of the behaviors or conducts of the individuals that inhabit such
environment. Values determine the security or otherwise of an environment.
Education on the other hand is of the essence in the transmission of the values of
a people. Thus, education, values and security work as a system for the survival of
the society.
Traditional Ukwa-Ngwa Values
Having examined the concept of values, it is pertinent to look at the values
that hitherto held sway in traditional Ukwa-Ngwa settings. In the course of this
work, the researcher will look at traditional Ukwa-Ngwa values from the following
perspectives: spiritual values, human values, economic values, social values and
political values.
Spiritual values as put forward by Nkokelonye (2005) are absolute and
eternal. It identified the fear of God as the highest of all values. Traditional Ukwa-
Nkwa people, as postulated by Ezeibe (2009) are very religious. They believed
that divine forces control human activities. They hold that though dead, their
ancestors still lived in the world of the spirits, (Ala-Muo). From there, they
concerned themselves about what happened to the people they left behind. Like
other Igbo communities, traditional Ukwa-Ngwa people recognized the existence
of Supreme God (Chukwu) and other smaller gods. Ezeibe maintained that
traditional Ukwa-Ngwa people believed in, and worshipped these smaller gods
whom they see as agents of the Supreme God.
The gods worshipped in the traditional Ukwa-Ngwa society included: Agwu,
Ahanjoku, Ala, Nnemiri, and Kamanu. As explained by Ezeibe, (2009) Agwu is a
god of the sun; a no nonsense god. Agwu is believed to bless and prosper those
that obey him, and those that offend him he punishes. Ahanjoku, unlike Agwu, is
seen as a benevolent god of fertility who gives crop harvest, especially yam. While
Agwu was a personal god, Ahanjoku was a family god, as every Ukwa-Ngwa family
had its own Ahanjoku.
Nnemiri is god of water, and it is a central god. It was owned by
communities that had water. Another god worshipped by traditional Ukwa-Ngwa
people was Kamanu. It was believed to be a god of thunder, and worshipped by
all Ukwa-Ngwa community. Kamanu, according to Ezeibe was also a central god.
Where both Nnemiri and Kamanu existed in a particular community, both gods
are served by the same priest.
Beside the gods already mentioned is Ala. Ala in the judgment of Iroegbu
(2001) is a prominent goddess of the earth, who detests evil but reverences
justice. Ala was served by the whole community. She was believed to own
everybody. Iroegbu maintained that Kamanu informs Ala of any evil committed.
The earth goddess is said to be feared by the people as they are always afraid to
do anything that would bring her wrath. She is said to send evil signs whenever
there is evil in the land and punishes evil doers.
To further buttress the spiritual values of Ukwa-Ngwa people, when the
Whiteman brought Christianity, the people of this area embraced it whole
heartedly. Ezeibe (2009) posited that the people abandoned their traditional
religion and its belief for the new religion. Among the first set of Christian
churches to be established were the Roman Catholic Church, the Anglican Church,
the Apostolic Church, the Qua Ibo Church, the Seventh Day Adventist Church and
the Faith Tabernacle Church. Ezeibe maintained that these churches had
numerous followerships. This was due to the fact that most of what they
preached was akin to the traditional religion belief. Ezeibe, (2009: 21) stressed
that these beliefs include “that it is a grievous sin to kill a fellow human being or
to make wealth by dishonest means”.
Another Ukwa-Ngwa value of traditional repute is their belief in the sanctity
of human life. Man is seen to be sacred. Human values according to Nkokelonye
(2005) include respect for human life and property. Human values ranks next in
hierarchy to spiritual values. The wanton destruction of lives and property in
Ukwa-Ngwa recently is alien to the traditional values of the people. Ezeibe (2009)
wrote that cases involving robbery and murder were adjudged criminal and could
affect the entire community.
The people of Ukwa-Ngwa are disgusted by robbery. To sustain this claim,
Ezeibe (2009) indicated that a person found guilty of robbery is utterly disgraced.
He or she is stripped naked, with the stolen item hung on his neck. The offender,
with the stolen item on his neck is made to go round the village naked with
youths flogging and chanting songs for him or her. This is referred to as Mbembe
in Ukwa-Ngwa land.
It is a fuming criminal case to kill an innocent person in traditional Ukwa-
Ngwa land. It is a sin against the earth goddess. The reward for murder according
to Nwaguru (1973) and Ezeibe (2009) is death (Igwa Ochu). Murder case is
believed to attract the wrath of the earth goddess, Ala, on the entire community if
the offender is allowed to live. Nwaguru further enunciated that murder in Ukwa-
Ngwa land is taken a serious issue that it contributed immensely to the Aro
Expedition of 1901-1902. The said expedition resulted to the destruction of the
Long Juju of Arochukwu, and paved way for the spread of Christianity in Igboland.
The practice was that if a person from another town murders somebody
from another town, the murderer is extradited by his kinsmen to pay the price.
Nwaguru (1973) has it that a certain man, Uzoumune from Ngwaiyiekwe but living
with his mother’s kin at Ihie was killed in another town, Obegu around 1896.
Attempts by the chiefs of Ihie to get chief Ananaba of Obegu to hand over the
murderer to them was turned down. Chief Ananaba, knowing the danger of his
refusal, and having signed protection treaty with the Whiteman in 1895 alerted
the Whiteman.
This led to a punitive expedition against Ihie by the British officials. Ihie, not
deterred by this, with the help of Aros and other neighbouring Ukwa-Ngwa
towns, launched an attack on Obegu- the Obegu Massacre of 1901. This act of
courage by Ihie was responded by the British officials by attacking Ihie and her
allies. It granted the British an opportunity to launch their punitive attack on
Arochukwu, whom she saw for years as restraining her from her imperial
enterprise in South-eastern Nigeria, Nwaguru maintained.
Under economic values in traditional Ukwa-Ngwa society, land tenure and
farming systems are to be looked into. Land and farming take a centre stage in
the economic values of Ukwa-Ngwa. Ezeibe (2009) and Iroegbu (2001) indicated
that Ukwa-Ngwa people are predominantly farmers. An average Ukwa-Ngwa man
or woman is hard working. Ezeibe indicated that they practice mixed farming.
They keep domestic animals in addition to cultivation of land for crop production.
Some are engaged in hunting beside livestock rearing and crop production.
The people rear such animals like chickens, turkey, sheep and goat. Other
animals are dogs and cats. These two-dogs and cats, are kept to render services
rather than for food. Both serve for security purposes. The dog in addition to
providing security is used for hunting. With respect to crop production, Ukwa-
Ngwa has two classes of crops they grow. They cultivate for food and also for
cash. Food crops include yam of different varieties. Cassava, maize, okra, melon,
fluted pumpkin are also cultivated. Cassava and maize according to Ezeibe are
produced in commercial quantities. The cash crops commonly found are palm
trees, raffia palm, Indian bamboo, plantain and banana, rubber, cocoa, garden
eggs and pepper.
Land means everything to the people of Ukwa-Ngwa. It serves as a
measure of wealth, and mark of identity. Ezeibe (2009:53) elucidated that: “land
belongs to the community while at the same time being the property of the
family, the individual or even a deity”. A wise Ukwa-Ngwa male child is one that
knows the boundaries of his family lands, with enough knowledge of the laws
governing the ownership and acquisition of land in Ukwa-Ngwa land. Ezeibe
expressed that it is forbidden for an Ukwa-Ngwa man to let go his land for
another man irrespective of the person’s status in the society. He narrated further
that it is a sin, seen to be worse than armed robbery for a man to lay claims on a
land which does not rightly belong to him. Many have lost their lives in the cause
of defending their land.
This spirit of defending ones land extends to the defense of once
community and the interest of Nigeria at large. Ezeibe (2009:52) reflected that:
Aba women riot of 1929 was aimed at liberating all Nigerians from unjust taxation by the Colonial Masters. Another example is the commitment of the Ngwas to Igbo effort during the Nigeria/Biafra civil war. For this commitment in defense of father land, the Ngwa people are fondly called “Enyi Mba” (the people’s Elephant). They are often called “Enyi Ndi Igbo”. The Igbo elephant was so committed to the defense of dear father land that he lost his tusk during the civil war. Even till today, he is yet to recover from the effects of the civil war. This shows the extent the people of Ukwa-Ngwa can go in defense of what is theirs.
Socially, traditional Ukwa-Ngwa had different values that shaped their
social life. The people were magnanimous to a fault. Great emphasis was placed
on equity and administration of justice in the land. It is the culture of Ukwa-Ngwa
that people, even strangers are treated justly. In the views of Ezeibe (2009) it is
believed in Ukwa- Ngwa society that while human being is judging a case; the
gods on the other hand are judging the judge. Ezeibe indicated the institutions
for
the adjudication of justice in traditional Ukwa-Ngwa land to include elders of the
kindred, elders of the village, the traditional ruler, the customary courts, and
priests of deities. Members of Okonko also approached the Okonko society to get
justice.
The process of filing a suit in traditional Ukwa-Ngwa land is known as “Itu
Omu”. The person to whom the complaint is laid sends his messengers with
“Omu” (Palm frond) to the accused person. This according to Ezeibe (2009) is to
invite the accused person to come and defend him or herself. In the words of
Ezeibe, both the plaintiff and the accused are made to swear to a god. The
implication is that fairness, equity and uprightness are ensured in the land. Omu
in Ukwa-Ngwa is a symbol of peace and it is used to give injunction.
Another social value of the people that is worth looking into is their life of
communalism. Life in traditional Ukwa-Ngwa was centered on the family, with the
extended family playing a crucial role. For Ella (1992) extended family system
presupposes communalism. In the Ukwa-Ngwa traditional society, there was a
strong consciousness among family ties. This group dynamics resulted to the
attitude of living for the well being of the entire community. It fostered peaceful
co-existence and the spirit of hospitality among the people.
Titled men and women were accorded great respect in traditional Ukwa-
Ngwa society. Ezeibe (2009) observed that titles symbolized maturity and
achievement. Among the titles taken in Ukwa-Ngwa traditional society, “Okonko”
was more pronounced. This is because membership of “Okonko” society is a
prerequisite for the conferment of other titles in the land. Okonko was a society
for the real men; an exclusive of the adult male members of the community. The
intending members of “Okonko” are made to pass through initiation process. As
part of that process, they are made to fast for a day. Immediately after the fast,
they are expected to run quickly to the stream to wash off their dirt and
childhood not minding that they are weak having fasted all day. The essence is to
teach them courage and perseverance. It is in this process of initiation that the
secrets of the society are revealed to them.
Other titles taken in traditional Ukwa-Ngwa society include “Eze Ji” (Chief
yam farmer), “Ime Ihe Ede” (great cocoyam farmer), and conferment of honorary
chieftaincy titles on sons and daughters of the community and outsiders who help
in community development. There was also the “Nze” title conferred on selected
members of the community appointed by the Eze. The Nze title holders help the
Eze in the administration of the community and the values of fairness and
honesty are expected of them.
In addition to the social values already discussed is marriage in Ukwa-Ngwa
traditional society. Ezeibe (2009) noted that this is an important event in the life
of every Ukwa-Ngwa person as it is in every other Igbo society. There are
marriage rites to be observed. In the traditional society, marriage was a serious
issue. A grown up man does not just take a woman for a wife. He builds his house;
an indication that he is ready to head a family. When he wants to get married, he
informs his parents, who then ask him questions on his choice and finances.
Because of the importance of the family in propagating the values of the people,
inquiries are made about the family background of the wife to be also. Once the
parents are convinced, the marriage process is initiated, and is concluded with the
father of the lady officially handing over the authority he had over the daughter
to her husband and his family. But today, cases abound where a man brings a
woman home and the next thing, they start living as husband and wife with no
preparation for family life or marriage rite observed. This has negative effect on
the transmission of Ukwa-Ngwa values on the young ones.
The last traditional value to be discussed is Political values. Extended family
system was paramount in the life of traditional Ukwa-Ngwa people. As noted by
Oriji (1981) kindred (Ezi, Obi) was the least political community of the early Ukwa-
Ngwa people. Nwaguru (1973) on his part identified the village “Mba” as the
highest political and administrative unit in Ukwa-Ngwa before the advent of the
British.
The kindred comprised families linked to a common partrilineal group
(Umunna). The family was headed by the father (Nna) while the oldest member of
the kindred (Okpara) administered the kindred, and held its “Ofo” (ancestral staff
of office). Oriji (1981:7) maintained that “Ofo conferred special privileges on its
holders who constituted the council of elders (Umuokpara) of the quarter
(Onumara)”. It also served as a means of social control. Ofo holders were seen as
representing the ancestors on earth. As such, great respect was accorded them.
They made laws, settle disputes, and regulated religious and economic activities
in the various kindred and within the quarter. The administrative organ on the
other hand, was the responsibility of the “Osu”, the agents of the god of yam
(Njoku).
The quarter “Onumara” is a collection of different kindred of the same
ancestor, and it was headed by “Okpara Ukwu”. The “Okpara Ukwu” was seen as
a symbol of unity. His “Ofo” was referred to as “Ofo Ukwu” (the great ancestral
staff of office). The quarter “Onumara” later transformed into a village “Mba”.
Oriji (1981) posited that this was due to internal population growth and
immigration of people into Ngwaland.
The new status of a village necessitated the supplementary of “Ofo Ukwu”
of “Okpara Ukwu” with “Ofo-ala” (staff of office of the priest of the earth-deity). It
also changed the title from “Okpara Ukwu” to “Ezeala” or “Onye-Nwe-Ala” (King
or High priest of the earth-deity) or (the owner of the land) respectively. The
adoption of “Ofo-ala” in the wisdom of Oriji (1981) was to facilitate social control
in a larger and complex community”. These demonstrate the vast political
philosophy of traditional Ukwa-Ngwa people.
Essentially, the village government consisted of two institutions. These
institutions, according to Nwaguru (1973) are the Council of Elders and “Amala”
(the Village Assembly). The Council of Elders involved heads of different kindred.
In some cases, young men of recognized intellectual capabilities and material
standing, and representatives of the most senior age- grade were incorporated.
The council had both executive and judicial control, and was headed by the oldest
but healthy man in the village “Onyenweala” or “Ezeala”. The “Amala” (Village
Assembly) on the other hand comprised all adult males Nwaguru contended.
Profound relationship existed between the authorities and the
followership. There was ample reward for the services rendered by the various
heads as postulated by Oriji (1981). The Ezeala for instance, had a large portion of
ancestral land (Ohiaofo-ukwu) attached to his office. His subjects worked for him
on each Orie-day. In addition, they paid tribute (ihu) to him frequently. Ezeala was
the richest member of the village owing to the numerous gifts he received from
his kinsmen.
This shows the level relationship that existed between the leadership and the
followership. Aside being the richest member of the village, Oriji, (1981:12)
asserted that:
The Ezeala was not interested in acquiring wealth for its sake. Like the head of the quarter; he was the redistributive centre of the village. He entertained leading elders and other members of the village council and maintained the Osu with his resources. People in want approached his messengers who attended to their needs. The Ezeala acted as a consultant to those in distress and aided any of them who could not afford his sacrificial gifts. He was seen as the “economic anchor” of his area particularly during periods of crop failure or poor harvests when members of his community were threatened with famine, (Unwu).
Determinants of Traditional Ukwa-Ngwa Values
Having examined the traditional Ukwa-Ngwa values, the researcher deems
it necessary to address also, the factors responsible for such values. In doing this,
emphasis will be placed on the institutions of family (extended kinship unit) and
religion which provided the basis for the placement of those values. Ella (1992) in
her study of Idoma value system was of the view that these institutions, which
can be applicable to traditional Ukwa-Ngwa society, have been eroded. The
erosion of these institutions was partly as a result of the manner in which
marriage is been contracted in most cases in the contemporary Ukwa-Ngwa
society. The British
conquest of Igboland, which brought about British system of administration as
against the republican nature of the people also contributed in the erosion of the
value system.
The warrant chief system of jurisprudence introduced by the British
colonists according to Nwaguru (1973) and Adegbulu (2011) replaced the
traditional system of justice in Ukwa-Ngwa and other Igbo communities. The
belief in role of Ala, the earth goddess and other gods in the administration of
justice in the land was distorted. The warrant chief system Nwaguru and
Adegbulu stated further introduced bribery and corruption in the administration
of justice in the land. According to Adegbulu, it also created traditional chiefs who
were not approved by the members of the community and in effect alienated the
people from participating actively in the administration of their community.
In addition to the British conquest stated above, the Nigerian movie
industry, also contributed immensely in the erosion of these institutions. Ohia and
Onuigbo (2011) stressed that the movie industry presented people engaged in
illegal activities as being successful. These movies affected the reasoning of the
members of the society, especially the youth, and made them get involved in all
manners of criminal activities. The resultant effects are the decay of uniform
beliefs, norms and the entire values which were hitherto characteristics of the
Ukwa-Ngwa society.
The family is important for procreation. It is the first port of call for every
individual. Okafor (2006) described it as the greatest common human
denominator. The family is the basic agent of socialization; it lays the foundation
for knowledge, character development, virtue, and religion. As has been noted,
the family in the traditional Ukwa-Ngwa society helped in the inculcation and
propagation of Ukwa-Ngwa philosophy; inculcating the values of hardwork,
shared responsibility, unity, hospitality, tolerance, patriotism, courage,
obedience, mutual respect, solitude, filial piety prevalent in the system.
The under listed were made manifest through the instrumentality of the
extended kinship unit, otherwise called the extended family. The extended family,
in the observation of the National Planning Commission and the United Nations
Children’s Fund (NPC & UNICEF, 2001) performed range of functions, and lend
credence to the mechanisms of mutual support and underpinned moral code.
These helped the traditional Ukwa-Ngwa people, like other traditional Igbo
societies, to see themselves as extension of a social unit.
The extended family system was crucial for child upbringing. Since children
were seen to belong to the extended family, the National Planning Commission
and the United Nations Children’s Fund (NPC & UNICEF, 2001) proclaimed that
several adult relatives contributed in training and correcting the child. This they
maintained was to facilitate the integration of the individual to the norms of the
society. Foster care was availed those whose parents were dead or could not
shoulder their responsibilities. This bond of brotherhood that existed made it
possible for everybody to be carried along. Thus, there was tranquility in the land
which had positive impact on the security of lives and property in traditional
Ukwa-Ngwa land. This is unlike the contemporary Ukwa Ngwa society where
security of life and property is far from being guaranteed.
Religious belief formed the crux of everyday living in traditional Ukwa-
Ngwa society. Ella (1992) affirmed that traditional societies were religious by their
nature. Belief in ancestors is crucial in the traditional Ukwa-Ngwa religion.
Generally, Igbo religious world which Ukwa-Ngwa is a part of is divided into the
world of men and world of the spirits according to Iweadighi, (n.d). That is, the
visible and invisible world. This is akin to Plato’s Idealism, in which Plato in Okafor
(2006) divided the world into world of real and world of shadows. Iweadighi
maintained that constant communication existed between these two worlds.
In addition to the respect accorded the ancestors, another important
element of traditional religion is the shrine. Eziju (n.d) stated that shrines were
used for different purposes in traditional African society. Shrines are sacred places
believed to be used by both the visible and invisible members of a particular
community. They served as venue for religious worship, stage for festivals,
meetings, and center for economic transactions among other uses. Today, cases
abound of people kidnapped or killed while they were worshiping in some
churches in Ukwa-Ngwa land. This signifies lack of respect for the place of
worship, and in effect for spiritual values.
Economic, political, moral, and social life of traditional Ukwa-Ngwa people
was all dependent on what their ancestors expected of them at any point in time.
Religious belief of the people formed the nexus for discipline, self-achievement,
successes, failures, and social cohesion in the society. Respect to, and fear of
God, (Chukwu) His agents, and ancestral spirits shaped the values of the people.
No aspect of traditional Ukwa-Ngwa society like other traditional African societies
can be understood without recourse to their religious belief.
Traditional Igbo societies Iweadighi (n.d) holds, believed so much in the
created universe, “Uwa”. In their understanding, “Chineke” (God the creator)
created the universe and all therein and placed man at the centre of all activities.
God is seen as All Powerful hence, He is called “Chukwu” (Great God) in Igbo
ontology. He is seen to be the all in all in human existence. Man, being at the
center of God’s creation, human life was perceived in the traditional Ukwa-Ngwa,
like in every other traditional African society to be sacred. Human life is also
adjudged the highest good-summum bonum. Thus, man in Igbo language is called
“mmadu” (the beauty of life). This is in conformity with the biblical account of
creation where God, after creating man and the universe said “it was good”.
Concept of Education
The concept of education, whether formal or informal has always been
given considerable attention by different societies from time immemorial.
Different individuals have also defined the concept in various perspectives based
on their understanding of the aims and importance of education. Education in the
words of Okafor, (2011) is a process which helps in the acquisition of knowledge,
skills, and values which help to mould individuals into constructive members of
the society. Education is what distinguishes the developed world from the under-
developed and the non- developed world. It is in line with this distinction that
Onwuka (2009) described functional education as the bedrock of the foundation
for national development. Kalusi (2009) portrayed education as a tool for
preparing the youth for future roles.
Akubue and Okolo (2008:13) have these to say about education: “we have
often heard the expressions like education is life’. Education is what happens to
us from the day we are born to the day we die. Education is what makes people
to live and to live with.” In their work, Awala and Osinem (2009) described
education as one of the greatest agents of change, which involves teachers and
learners working in a learning environment. They stressed that this interaction
between teachers and learners brings about permanent change in behavior.
In his own view, Okafor, (2006) identified education as a process of
acculturation, through which man is encouraged to develop his potentialities in
other to achieve his perfect self fulfillment. He stated further that, education is
among the most essential factors that distinguish man from animal; that
education is the principal outcome of man’s rationality. Okafor averred that
education is approached in two perspectives-in the broad compass and in a
restricted sense. In the course of this study, both perspectives will be taken
cognizance of.
The broad compass covers the informal education. Okakor further asserted
that education in the broad sense takes into consideration all the interactions of
the individual with his environment, the intellect enlightened or the will
strengthened. In the restricted sense, he viewed education as the intentionally
planned and systematically applied training given by the various agencies of
socialization. Education in the restricted term covers the formal education, with
emphasis on teaching and discipline. Teaching and discipline in this context,
Okafor elucidated, refers to the transmission of the intellectual content of
civilization to the individual, and the introduction of the individual to techniques
of self control and the moral life of the community respectively. It is this
interaction with the environment, the teaching and the inculcation of discipline
that helps in the propagation of values and the maintenance of security of lives
and property in every human community.
On the other hand, different philosophers of antiquity worked also on the
concept of education in diverse ways. Plato in Okafor (2006) said that “a good
education has to do with giving to the body and soul all the beauty and all the
perfection they are capable.” Plato was looking at the dual nature of man and the
need to maintain a balance. For Herbert Spencer, cited also in Okafor, education
is seen from the perspective of character formation. Character formation is
important in security issues since the character exhibited by members of a society
is what determines the level of security in that society. Spencer continued that
any training or information that does not contribute positively to the character of
the individual cannot be said to be education.
Another philosopher of antiquity of great repute is Thomas Henry Huxley.
In the opinion Huxley in Okafor (2006), “education is the instruction of the
intellect in the laws of nature”. He went further to note that it “includes not
merely things and their forces but men and their ways; and the fashioning of the
affections and of the will into an earnest and loving desire to move in harmony
with those laws.” Elliot in Okafor (2006) looked at the concept from the
community point of view. Education for him is “the process by which the
community seeks to open its life to all the individuals within it and enable them to
take their part in it. In line with the proposition by Elliot, Nyerere (1987) opined
that education must be for the interest of the whole community.
Nyerere believed strongly that education goes beyond what is done in the
classroom. It includes learning from the environment; from the successes and
failures of the past. It attempts to pass on to them its culture, including the
standards by which it would have them live.” Where this culture (values) is not
well transmitted, the society is bound to experience some challenges in the way
members relate with themselves. Probably education in Ukwa-Ngwa failed in this
area which led to the chaos that was experienced in Ukwa-Ngwa land.
Education and values can be said to go hand in hand and both work for the
good of the society. Anyebe (2011) described education and values as the two
sides of a coin. Education is like a vehicle that drives cultural values of a people.
Anyebe stressed further that whatever is needed in the society should be taken to
the educational system. If peace and stability for instance are desired, people are
taught to be tolerant, to be law abiding, and to respect the rights of others. With
these, security challenges are brought under control. In effect, education can be
said to be a condition sine qua non for the propagation of values, which in turn
helps in safeguarding security of lives and property
Concept of Consciousness
The term consciousness is an ambiguous one, which means different things
in different fields. It is derived from two Latin words con and scire which mean
‘with’ and ‘to know’ respectively. Basically, for philosophical benefit, Kerr (n.d)
conveyed that Zarathushtra in his teaching, described consciousness as the ability
to sense existence or being. On the other hand, Omoregbe (2009) recognized it as
the activity of the mind. In his words, “consciousness is awareness of our
experience and it presupposes a subject and an object.” The subject here refers
to the subject of experience (that which undergoes experience) and object refers
to the object of experience (that which is experienced).
Consciousness provides the nitty-gritty for knowledge and morality.
According to Omoregbe, (2009) the mind is the power of thinking. He was of the
view that knowledge and thinking presuppose consciousness. Thus,
consciousness is a precondition for education, values, and security of lives and
property. Gennaro (2007) puts it forward in this way that one’s experiences are
dependent upon the concepts one possesses. To be conscious is to be alert.
Accordingly, Zarathushtra in Kerr (n.d) maintained that “consciousness follows on
the appraisal that accompanies the experience of existence”. He articulated that
the core sense of being “conscious” involves a subjective condition of Access
Consciousness. This, he said, occurs when we are able to scrutinize our
environment in a generalized state of alertness. There are yet other forms of
consciousness identified by him. These are phenomenal consciousness and
objective consciousness. Phenomenal consciousness he posited, is experienced
when we are aware of feeling of events happening around us, while Objective
Consciousness deals with the awareness of a special event of a conscious state.
For education and values to play the role expected of them in maintaining
the security of lives and property in the society, there is need for consciousness.
Security of lives and property is hardly guaranteed in a society where people are
not conscious of events going on in their environment. It is this consciousness in a
people that encourages them to describe some behaviours as being morally
wrong or morally right. To maintain those behaviours that are adjudged to be
acceptable in the society, and suppress those seen to be unacceptable, people are
made to be aware of their cultural values. This process of making them to be
aware of the values of the society is education.
Educational Consciousness of Traditional Ukwa-Ngwa.
The people of traditional Ukwa-Ngwa land are very educational conscious.
They embraced western education very early following the advent of Christian
religion in the land. Iroegbu (2001) averred that as far back as early 1920’s, a good
number of Ukwa-Ngwa people had enrolled for primary education, while some
others had completed theirs. Most of them travelled to as far place as Hope
Wadell Institute, Calabar for their elementary, grammer and teacher-training
education. To further buttress the love of the people for education, Nwaguru,
(1973) documented that by 1944 Ukwa-Ngwa already had two graduates of
higher institutions of learning. This was a feat not common in most societies at
the time.
The people had to travel to Calabar and other far distant places for
Secondary and Teacher Training education. Nwaguru, (1973) affirmed that this
was because there was no secondary school or Teacher Training centre in the
whole of Ukwa-Ngwa land. This was the situation until the year 1945, when the
Ngwa Clan Union was established Nwaguru maintained. One of the primary aims
of the union was to ensure the rapid promotion of educational development in
Ngwaland. Nwaguru contended that the union generated her fund through levies
collected from all Ngwa villages, and ten percent tax rebate paid originally to
heads of families.
By the end of 1945, the Ngwa Union was able to raise over 2,000 pounds. It
was with this huge amount of money Nwaguru maintained, that the union started
making plans for the establishment of an ‘Ngwa College’. In preparation for the
proposed ‘Ngwa College’ two Ngwa sons, Jonah Wachukwu and Leo Uzoigwe
were sent to Trinity College, Dublin in October 1945 for training. The idea behind
these training abroad was to raise people who would manage the proposed
college when fully operational. These two were later joined by others for the
same purpose. Today, it is difficult to see communities in Ngwa land coming
together to discuss issues as it relates general education of individual members of
the community.
Few years after, the Union went moribund because of some challenges it
faced. Nwaguru, (1973) holds that with the demise of the ‘Ngwa Clan Council’
came Ngwa Educational and Cultural Assembly (NECA). The assembly enjoyed the
support of the local administration, the cooperation of the Anglican Mission
which selected a site at Abayi for the college. In addition, it also enjoyed the
sympathy of the Ngwa Native Authority and the Aba-Ngwa County Council. These
are indications of the love of Ngwa people for education. Thus on the twenty-
second of September 1954, the doors of Ngwa High school, Abayi Aba was thrown
open for academic activities.
More so, prior to August 27, 1991, Abia State was part of Imo state. When
the government of the then Imo state came up with the policy of ‘Neighborhood
Schools’ in the 1970s, Iroegbu (2001) maintained that Ngwas embraced the policy
full heartedly. The policy, which stressed that interested communities should
build secondary schools, had many Ngwa communities establish secondary
schools. Schools like Mgboko Umuanunu Community Secondary School and
Community Secondary School Nenu, among others were established.
The other clans of Asa and Ndoki were not left out in this love for academic
excellence. It was recorded by Nwaguru (1973) that both had their own unions
too, with great emphasis placed on education of the young ones. There was the
Asa Clan Union Scholarship Scheme, which granted scholarship to Asa sons and
daughters. One of the beneficiaries was Mr. O.C. Ememe, who studied economics
in the United States. He later represented his people in the Nigerian Federal
Parliament. To further buttress the love of the people of Asa and Ndoki, Nwaguru
noted that both the Asa and Ndoki councils, like their Ngwa counterparts
established secondary schools for their children. There was the Asa Grammer
School, now Asa High School opened in January, 1962. The Ndokis through their
own union too had the Ndoki Grammer School at Ohambele. The emphases cited
thus far point to the fact that traditional Ukwa-Ngwa was highly educationally
conscious, and did a lot to encourage educational attainment in Ukwa-Ngwa land.
Accountability in Education
Accountability implies being responsible to somebody or for something
concerning an allocated task. In every investment made, resources are committed
and as such, there is need to account for the resources to establish the
performance of the investment. Education is one of the biggest investments that
societies make. Countries and families allocate reasonable percentage of their
budgets to education and these calls for accountability. According to Durosaro in
Durosaro, (2011) between twenty five percent and forty five percent of family
income is spent on secondary education. These commitments are made with the
expectation that there would be results at the end. According to Akporehe (2011)
accountability in education describes the relationships that exist between actual
expenditure made in education, and the educational benefits that accrue from
this expenditure. This according to him is to enable the citizens understand the
implications of educational decisions made.
Accountability in education, like in other areas of human endeavour where
accountability is needed is geared towards meeting some set objectives. This is an
indication that the stakeholders in education should have ideas of what the
investments they make in education should help them achieve. In the views of
Anderson, (2005) the major objective of accountability in education is to help
address societal needs through increase productivity of educational outputs. He
further asserted that accountability in education embodies prevailing societal
values and aspirations through instilling discipline in the system. The rate of
unemployment, poverty, examination malpractices and failure in public
examinations, examination malpractices, violent crimes, political rascality and all
forms of corrupt practices in Nigeria is a cause to worry about the level of
education accountability in the society. In any society where accountability is not
taken seriously, things will always fall apart, with security posing serious security
challenge.
Concept of Security
Security is everything. It brings about peace in a particular environment. Its
importance can never be undermined for any society or community that wants
harmonious development. It is in recognition of this fact that the Amended
Constitution of the Federal Republic of Nigeria (2011) section (14) sub- section
(2b) stipulates that “the security and welfare of the people shall be the primary
purpose of government”. Security issues affect both individuals and the survival of
the society at large.
The concept of security assumes a multiplicity of meaning as one move
from one area of discussion to another. Hence, we have economic security, social
security, environmental security, food security, the quality of life security, and
technological security as expressed by Oromareghake (2009). Security in common
parlance often connotes safety. Hornby (2000) defined it as freedom or
protection from danger or worry. Oromareghake maintained that security
encompasses the development of strategies that promote, preserve and maintain
corporate existence, economic well-being and improved quality of life for all the
citizens of a particular community. On his part, Usman in Oromareghake (2009)
defined security as the summation of attempts by both the government and the
general public to frustrate or control anything that threatens the collective
interest of the society. In traditional Ukwa-Ngwa society, the age grade was at the
forefront of seeing to it that adequate security of life and property was
maintained.
As a concept, security goes beyond militarism. It includes the preservation
of societal values. Lippman in Oromareghake (2009) described security as
revolving around the maintenance of core values. Thus there is a positive
relationship between values and security of lives and property. Oromareghake
(2009) identified two schools of thought of the concept of security. These are the
military rooted school and the non-military rooted school. The former sees
security from the perspective of military preparedness and procurement of
armaments, while the later perceives security as being synonymous with
development. In addition, looking at the concept from the non-military angle,
Ogunbanwo in Oromareghake (2009) envisaged it as the basic struggle for
survival.
More often than not, when the issue of security is been discussed,
emphasis is placed on the military factor. The non-military components are
always looked down on. These non- military components, in the understanding of
the researcher are those things that contravene the security of lives and property.
They deserve adequate attention.
Analyzing security breach, Oromareghake (2009:20-21) had this to say:
Armed banditry is one of the violent crimes often associated with countries that are faced with social, economic and political upheavals. It is sometimes a form of protest against social deprivations of a people or a group of persons. Most of the protesters are usually youths who see the society, particularly the leadership, as responsible for their misfortunes. These misfortunes may include unequal distribution of national wealth, unemployment and poor access to basic rights, like education, health, portable water and social benefits. It is usually in protest against these deprivations and discriminations that the youth take to armed banditry, rioting, robbery and other violent crimes.
The above illustration shows that security is more than just equipping and
deploying security operatives. The implication is that, deprivations and
discriminations leave people with the option of abandoning the values they
hitherto have regard for. It is an indication that the non-military components have
to be taken into consideration for there to be an atmosphere of tranquility in any
society. Traditional Ukwa-Ngwa society as already observed had responsible
leadership. Every member of the community was carried along in the scheme of
things. The extended family also helped to shoulder the burden of poverty and
inequality in the land.
These helped them to frustrate those factors that bring about rancorous
atmosphere. Mc Namara in Oromareghake (2009:22) stressed that:
Any society that seeks to achieve adequate military security against the background of acute food shortage, population, low level of productivity and per capita, a high rate of illiteracy, a fragile infrastructural base for technological development, inadequate and inefficient public utilities and a chronic problem of unemployment has a false sense of security.
The security chaos witnessed in Aba and its environs within the period
under study was unknown to traditional Ukwa-Ngwa society. In addition to this,
the inhuman activities of the vigilante group, “Bakassi Boys”, and the recent
culture of kidnapping and other forms of violent crimes experienced in Ukwa-
Ngwa land in the last few years were aberrations to the traditional Ukwa-Ngwa
values.
Education for Security Consciousness in Traditional Ukwa-Ngwa Society
Having discussed the concepts of education, consciousness, and security it
is of the essence also, to look into the ways issues of security consciousness
among individuals were imbibed and achieved in the past. Security consciousness
is among the first set of things a child learns. In traditional Ukwa-Ngwa society,
training for security consciousness starts from the home. Here, children are
taught to keep away from fire and certain objects in the environment that are
injurious to them. In the family and school, the young ones are taught not to
accept offers from strangers, to always face traffic and make use of the pedestrian
while walking on the road.
Security education and consciousness is part and parcel of everyday living
in traditional Ukwa-Ngwa society. In the views of Surendran (2005), for the
security system to work effectively, people are educated and made to be
conscious of the various security breaches and ways of preventing them. He
further maintained that individuals in a particular environment are made to
understand what the environment tries to protect and from whom. Their roles in
maintaining adequate security of their environment are presented to them. This
the traditional Ukwa-Ngwa society maintained by upholding and transmitting the
values of Ukwa-Ngwa to the young ones.
Security of lives and property is not only restricted to security agents but a
collective responsibility of all and sundry. Being security conscious gives meaning
and purpose to human life. It is in recognition of the importance of security
education and consciousness that the National Policy of Education (2004:6)
stipulates that the overall philosophy of Nigerian education is: “to live in unity and
harmony as one indivisible, indissoluble, democratic and sovereign nation
founded on the principles of freedom, equality and justice; promote inter-African
solidarity and world peace through understanding”. To train the mind in the
understanding of the world around as stated in the NPE document implies being
security conscious. The policy document further stressed that for this philosophy
to be in harmony with national goals, education has to be geared towards better
human relationship, national consciousness and national unity.
Impact of Education and Values on Security of Lives and Property in Traditional
Ukwa-Ngwa.
Traditional Ukwa-Ngwa society enjoyed high level of serenity. It was an
innocuous and a disciplined society, where the principles of justice, equity and
unity reigned supreme. Maintenance of law and order were held sacrosanct by all
and sundry. Education and values in traditional Ukwa-Ngwa society produced
men and women who did not negate their responsibilities to themselves, their
responsibilities to their families and their responsibilities to the community at
large. Security issues did not pose much threat to the cordial relationship
expected of a progressive society.
The education system of Ukwa-Ngwa society prior to the advent of the
British could be described as preliterate education. It was participatory and based
on system of apprenticeship. The approach was learning by doing approach to
education, which laid emphasis on the environment, and societal needs of the
people. Preliterate education in the words of Nkokelonye (2005) was education
for self-reliance. It produced no unemployed members of the society. This helped
imbibe the value of hard work on the youths. The absence of unemployed
members of the society helped reduce the poverty level amongst the people. This
reduction in the level of poverty manifested to low level of insecurity in the
system, since the youths were trained to channel their energies to productive
ventures.
This system of education taught and encouraged the young ones to partake
in civic duties. Nkokelonye (2005) maintained that this was achieved through
participation in community work and discussions. The people of traditional Ukwa-
Ngwa society worked collectively for the interest of the community. This in effect,
inculcated the spirit of teamwork, communalism and peaceful coexistence among
the members of the community.
Participation in the discussions of issues of community interest helped lay
the foundation for public administration and political socialization. This also
helped in taking care of injustice in the system. Moreso, it made the people to be
conscious and informed on the administration of the society. The problems of
selfish and irresponsible leadership, which often cause disaffection and lack of
confidence in the system today, were checkmated.
With the advent of the British colonists came Western education in Ukwa-
Ngwa land. Western education according to Nkokelonye (2005) was introduced to
address the needs of the colonial masters rather than those of the colonized
people. The practical oriented system of education which was hitherto in
existence was replaced by rote learning. Western education also prepared
individuals for paid employment and this in the long run introduced
unemployment in the system. The contact with the Whiteman and his culture also
dealt a big blow on the indigenous social system of the Ukwa-Ngwa society.
According to Ezeibe (2009) the people of Ukwa-Ngwa, like other communities in
the country, were made to abandon their traditional religion and beliefs to
embrace the British culture and religion. This reduced drastically the influence of
traditional religion on the value system of the people.
Theoretical Framework
Theoretically considered, no specific work has been directly done regarding
education and values as they imply to security of lives and property in Ukwa-
Ngwa land. However, in the discussion of education and values, some scholars
such as : Ludwig (1936) and Aristippus of Cyrene (c. 400) respectively dealt with
system theory and hedonism theory which are educational and value theories
that could directly or indirectly ensure security of lives and property.
System Theory
Ludwig was the major proponent of the System Theory. The theory was
concerned with how social systems work. It perceives social system as being
analogous to an organism which is composed of interrelated components
(institutions or structures) with functions that are vital for the system (society) to
survive. The theory is of the view that the only meaningful way to study an
organization is to study it as a system.
System connotes collectivity. Ludwig defined a system as a set of elements
working as an entity. It implies any form of grouping with a relationship existing
among the various parts of that group. For example, a collection of people in a
particular village or community constitutes a system. There are smaller systems
within a system and these smaller systems are referred to as sub-systems.
Although the subsystems function differently, the overall interest of these
sub-systems is the survival of the entire system. There are societal elements,
dysfunctions that actually threaten a social system. For systems and their sub-
systems to survive, it is crucial that the boundary around any system is open to
allow for interaction with the environment.
System theory provides an analytical framework which can give insights
into the evolution of the security rupture that engulfed Ukwa-Ngwa society.
Ukwa-Ngwa society is a perfect example of a system. The entire Nigerian society,
of which Ukwa-Ngwa is a subset, constitutes the super-structure. Its subsystems
include the family, religious, education, political, and health institutions in Ukwa-
Ngwa society among others. Each sub-system performs a special and
complementary role to ensure cooperation and preservation of order within the
Ukwa-Ngwa social system. Where any of the sub-systems is not functioning
properly or functioning at all, the entire system is bound to feel the impact.
Hedonism Theory
The hedonism theory states that the pursuit of pleasure and the avoidance
of pain are or should be the sole end of human conduct. It identifies personal
pleasure as the determinant of good and bad in the society. For this theory,
anything that increases the amount of pleasure or pain is given the attribute of
good or bad respectively.
The term hedonism is believed to have been derived from the Greek word
“hedone” which signifies “pleasure”. The theory started with one of the disciples
of Socrates, Aristoppus of Cyrene who taught that the individual person should
give priority attention to whatever act that brings maximum momentary pleasure
to him. Theory of hedonism is un-African. It promotes individualism rather than
the collective or communal ideals of traditional African societies.
The theory of hedonism can make significant impact when employed in the
study of values and security situations in Ukwa-Ngwa society. Theory of hedonism
can be said to introduce disorder in the society. For a theory that places much
emphasis on individual pleasure, the implication is that there would be
disequilibrium among individuals, in the society. Change in behavior of individuals
influences how the society works.
Review of Empirical Studies
The section presents the related works carried out by other researchers
that touched on education, values and security.
Study on Plato’s Concept of Crime and Punishment
Nwobodo (2008) carried out a research to explore Plato’s concepts of crime
and punishment and its implications for secondary education in the southeast
geo-political zone of Nigeria. He used survey research design for this study, and
posed four research questions and four research hypotheses respectively. The
population for the study was 31,322 teachers teaching in 1,960 secondary schools
in the southeast geo-political zone. The study adopted simple random sampling
technique in selecting three states out of the five states of the geo-political zone.
Disproportionate stratified random sampling technique was used in selecting ten
schools and 563 teachers. The instrument used was a questionnaire, and mean
scores was used to analyze data from the research questions. The hypothesis was
analyzed using t-test, at 0.05 level of significance.
The findings of the work showed that truancy, assault and battery, sale of
school goods, theft, indecent dressing, examination malpractice, bribery and
performance of comic works, destruction of faculty property, assault on teachers,
sexual immorality, fighting, bullying and drug abuse, money gambling were
criminal behaviours observed among Nigerian students in schools. The study also
revealed that punishment, moral and religious instruction, counseling and
persuasion were measures advanced by Plato to address crime in his own time.
The researcher recommended that moral education, training and reform should
be given priority attention by both the government and the school authority.
Study on Perceived Impact of Primary Education
Adesina (2011) carried out a study on perceived impact of primary
education on the attainment of Nigerian vision 20:2020. He used survey research
design and three research hypotheses were posed. The population for the study
was primary school teachers in Local Government Areas in Oyo state, and the
sample was 600 primary school teachers who were drawn from the population
using simple random sampling. A twenty item structured questionnaire was
designed by researcher to collect data for the study and the data was analysed
using t-test at 0.05 level of significance.
Findings from the study revealed that the primary education standard has
impact on the nation’s attainment of the Vision 20:2020 and that the standard of
primary education is disadvantaged by the inadequate funding. It also found that
the level of teachers qualification at the primary schools have influence on the
standard of primary education in the country. It was therefore recommended that
along proper funding and provision of facilities for primary level of education,
liberalization should be encouraged for better qualified teachers to handle the
foundational classes in order for the nation to achieve her Vision 20:2020.
Study on the Role of Parents in Early Childhood Education
Fasina (2011) carried out a study on the role of parents in early childhood
education in Ikeja, Lagos state. The purpose of the study was to critically examine
the role, effectiveness and impact of parents in early childhood education in
Nigeria. This is meant to serve as an eye opener to parents and the society in
helping to modify or re-adjust their mode of parental involvement towards
achieving a better future for them. It adopted a survey research design. The
population for the study was primary schools, governmental and non-
governmental organizations in Ikeja. The instrument for data collection was a
questionnaire item developed and administered by the researcher. The data
collected was analysed using Analysis of Variance (ANOVA) to test the hypotheses
at 0.05 level of significance. The findings of the study revealed that parental
involvement has great influence on early childhood education.
Study on Education Resource Utilization and Internal Efficiency
Akinsolu (2011) conducted a study to investigate the relationship between
resource utilization and internal efficiency indicators in Nigeria public secondary
schools to appraise whether the public secondary schools in the country utilize
the resources allotted to them in turning out graduates with minimal wastage.
The study was a correlation study. The population for the study was all the 774
Local Government Areas in the country and the sample was 250 Local
Government Areas selected using stratified random sampling technique. Simple
proportion to size method was used to select 136 public schools from all the 250
sampled local government areas. . Instrument tagged Resource Utilization
Questionnaire and Internal Efficiency Questionnaire was used to collect data on
the independent and dependent variables respectively and pre-tested using test-
retest method. Four research hypotheses were generated to guide the study. The
findings of the study revealed that resources are vital for educational system
production function.
Study on Influence of Home Movies on Students’ Perception of Violent Crimes
Ohia & Onuigbo (2011) investigated on the influence of home movies on
senior secondary school students’ perception of violent crimes. Six research
questions and a focus group discussion were used to get information from the
respondents. The sample consisted of 32 students selected through quota
sampling technique. The findings revealed that students are aware of what
violent crimes are and who commit them. It found out also that bad leadership,
unemployment and injustice are some of the causes of violent crimes, and that
exposure to violent home movies can make students to have sympathy for
criminals and cause them to contemplate committing crimes if faced with the
same situation.
Summary of Literature Reviewed
Literature review for this study is presented under conceptual framework,
theoretical framework, and empirical studies related to the various variables in the
study. From the conceptual framework, the researcher presented the concept of
values, education and security. The review of theoretical framework was based on
system theory and hedonism theory. From the review of definitions by different
authors, there are evidences that values are paramount in human existence and that
event in a particular society is dependent upon the value system of that society.
The concept of education was also reviewed, with emphasis on definition of
education by different authors based on their understanding of the aims and
functions of education. The review indicates that education is a tool for preparing
the youth for future by bringing change in their behaviour. The review of the
concept of consciousness indicates that consciousness is an activity of the mind
and it is a vital concept in this study of value, education and the implications on
security of lives and property, since every action of man is first conceived in the
mind. Traditional Ukwa-Ngwa was identified to be educationally conscious. The
review of the concept of security revealed that security goes beyond physical
security to include the preservation of societal values. Evidences from the study
showed that insecurity was not a characteristic attribute of Ukwa-Ngwa society,
stressing that their education attainment and value system helped checkmate those
factors that bring about conflicts among individuals. The review of literature
demonstrated that in the absence of proper education and values, it is difficult to
guarantee adequate security of lives and property.
The theoretical framework was on the system theory and hedonism theory.
System theory stressed the need for various institutions to work together for the
survival of the society. Hedonism theory on the other hand is believed to promote
selfishness which is contrary to the collective nature of Ukwa-Ngwa land and as
such, it is instrumental to the conflicts experienced in the society. Finally, the
researcher reviewed five various empirical studies related to the study. The review
on empirical studies focused on crime and punishment, perception of impact of
primary education, role of parents in early childhood education, education resource
utilization and internal efficiency, and influence of home movies on perception of
violent crimes. Nevertheless, in all the studies reviewed, none discussed directly
the education and values of Ukwa-Ngwa land and the impact they have on security
of lives and property. It is this gap that this study intends to fill.
CHAPTER THREE
RESEARCH METHOD
In this chapter, the method used to carry out the study was presented. It
included the design of the study, area of study, population, sample and sampling
technique, instrument for data collection, validity and reliability of the
instrument, method of data collection and method of data analysis.
Research Design
The study is a descriptive type of survey research design, and sourced
information on education, values and security challenges in Ukwa-Ngwa land.
According to Nworgu (2006) descriptive survey aims at collecting data on, and
describing the characteristics, features or facts about a population in a systematic
a systematic manner. Thus, the researcher considered it the most appropriate in
a study of this nature.
Area of Study
The study was conducted in Ukwa-Ngwa land of Abia state. This area has
nine Local Government Areas comprising Ukwa east, Ukwa west, Ugwunagbo,
Obingwa, Aba north, Aba south, Osisioma, Isiala Ngwa south and Isiala Ngwa
north. Ukwa-Ngwa has common boundaries with Umuahia on the north, Imo
River which separates it from Mbaise in Imo State, and Omuma of River State on
the west, Afam and Oyibo in River State on the south, and Ikot Ekpene and Abak
in Akwa Ibom state on the east.
Most of the security challenges witnessed in South east geopolitical zone of
the country took place in Ukwa-Ngwa land. Regardless of that, Ukwa-Ngwa land
has contributed immensely to the educational and socio-economic development
of South east geopolitical zone and Nigeria at large.
Population of the Study
The population of the study consisted of all the traditional rulers in the two
hundred and ninety-seven (297) autonomous communities of Ukwa Ngwa land
(Ministry of Local government and Chieftaincy Affairs, Umuahia), all the one
thousand, nine hundred and seventy (1,970) teachers of all the ninety-three (93)
public secondary schools in the area (Ministry of Education, Umuahia, Abia State),
religious leaders and parents. The choice of the traditional rulers, secondary
school teachers, religious leaders and parents is due to the fact that they are the
custodians and transmitters of the cultural and religious values of the people.
More so, they are familiar with crime and criminal behaviours of the youths.
Sample and Sampling Technique
The sample for this study is eight hundred and seven (807) respondents
consisting of seventy-four (74) traditional rulers, four hundred and ninety three
(493) secondary school teachers, one hundred and twenty religious leaders and
one hundred and twenty parents. Simple random sampling was used to select
four Local Government Areas that are involved in the study. From the selected
Local Government Areas, simple random sampling was also be used to choose
seventy-four (74) traditional rulers representing 25% of all the traditional rulers
and four hundred and ninety three (493) secondary school teachers, representing
25% of the one thousand, nine hundred and seventy (1,970) secondary school
teachers respectively. Volunteer sampling was used to sample one hundred and
twenty religious leaders, and one hundred and twenty parents who at least have
a child of senior secondary school age respectively.
Instrument for Data Collection
A structured questionnaire titled Education, Values and Impact on Security
Questionnaire (EVISEQ) developed by the researcher was the instrument for data
collection. The instrument was developed by carefully and critically identifying
possible issues associated with education, values and security of lives and
property. The questionnaire is a four-point rating scale with the responses as Very
Great Extent (VGE) = 4, Great Extent (GE) = 3, Low Extent (LE) = 2, VLE (VLE) = 1,
Strongly Agreed (SA) = 4, Agreed (A) = 3, Disagreed (DA) = 2, Strongly Disagree
(SD) = 1
The respondents were requested to tick (√) in the options corresponding to
their individual ratings of the issue. The questionnaire was divided into seven
sections. Section A gave personal information on the respondents, section B was
on the extent to which education is encouraged in contemporary Ukwa-Ngwa;
section C was concerned with contemporary Ukwa-Ngwa values; section D
addressed the determinants of values in contemporary Ukwa-Ngwa; section E
talked on the differences in the impact of education and values between the
traditional and contemporary Ukwa-Ngwa society; section F took care of the
perceptions of the people of Ukwa-Ngwa on the role of education and values in
maintaining security of lives and property; while section G centred on the role of
education and value re-orientation in tackling the security challenges in the land
Validation of the Instrument
The instrument was subjected to face validation by three experts. Two
lecturers in Philosophy of Education, and the other in the Department of Science
Education all from the Faculty of Education, University of Nigeria, Nsukka. The
experts were asked to examine the instrument in line with relevance and
adequacy, language comprehensiveness of the items, appropriateness of the
content and representativeness of the various dimensions in measuring what they
are supposed to measure. The experts validated the instrument in accordance
with the request made. Their comments and suggestions were adopted to modify
the questionnaire in line with the set objectives of the study.
Reliability of the Instrument
To ascertain the internal consistency of the instrument, twenty (20) copies
of the questionnaire were administered in a single administration to respondents
in communities in Ikwuano Local Government Area of Abia state. Their responses
were collected and analyzed using the Crombach Alpha coefficient and the result
yielded 0.73, 0.76, 0.83, 0.79, 0.68 and 0.79 for the six clusters respectively.
Method of Data Collection
To control logistic constrains concerning the administration and retrieval of
the questionnaire, the researcher employed the services of two (2) trained
research assistants who helped administer the questionnaire by hand. The
research assistants helped to deliver and retrieve the questionnaire. Eight
hundred and seven (807) copies of the questionnaire were produced and
administered to the respondents.
Method of Data Analysis
The data collected from the respondents was carefully analyzed using mean
scores (x) and standard deviation (SD). The responses in each cluster were
summed up to get the mean (x) and standard deviation (SD) used in answering
the research questions. Real limits of numbers were used to arrive at decision
level and it was determined by using the mean range as follows:
REAL LIMIT OF NUMBERS DECISION RULE
3.5-4.00 Strongly Agree/ Very Great Extent
2.5-3.49 Agree/ Great Extent
1.5-2.49 Disagree/ Low Extent
0.5-1.49 Strongly Disagree/ Very Low Extent
CHAPTER FOUR
PRESENTATION OF RESULTS
The data obtained from the administration of the research instrument were
analyzed and presented in this chapter. The research questions were reproduced
and analysed using data presented below.
Research Question 1
To what extent was education encouraged in Ukwa-Ngwa land between 1991 and 2011?
Table 1
Extent to which education was encouraged in Ukwa- Ngwa land: Mean ratings and standard deviations
Item ITEMS X S.D Decision N
1. Parents/guardians seem to know the importance of 1.99 0.54 Low Extent education of their children/wards.
2. Most families encouraged their young ones to take 2.01 0.57 Low Extent their studies seriously
3. Most parents/guardians equipped their young ones to get 2.11 0.57 Low Extent the best that education can offer.
4. Most villages and communities had education support 1.11 0.31 Very Low Extent Programmes
5. Many public schools were established 1.35 0.48 Very Low Extent between 1991 and 2011
6. Schools were well staffed and equipped. 2.06 0.57 Low Extent
7. Most youths furthered their education up 1.85 0.72 Low Extent to the tertiary level.
In table 1, all the items scored below the cut-off point of 2.50. This is an indication
that respondents disagreed with the items as presented. This therefore reveals
that: most parents seemed not to know the importance of education of their
children; youths did not receive the maximum encourage they needed in the field
of education; youths were not well equipped by their parents/ guardians to get
the best education can offer them; communities did not have education
programmes; much was not done in the establishment of new public schools
during the period of study; schools were not well staffed and equipped; most
youths did not further their education to the tertiary level.
Research Question 2
What were the dominant Ukwa-Ngwa values between 1991 and 2011?
Table 2
Dominant Ukwa-Ngwa values: Mean ratings and standard deviations.
Item ITEMS X S.D Decision N
8. The people were not conscious of their relationship 2.04 0.77 Disagree with God.
9. There was the desire to get rich quickly among 3.25 0.51 Agree the youth.
10. Much emphasis was placed on wealth acquisition 3.16 0.45 Agree as against the means of wealth acquisition.
11. There was a diminishing regard for the life and 3.30 0.47 Agreewelfare of others.
12. Too much innocent blood was been shed in 3.41 0.49 AgreeUkwa-Ngwa land.
13. Most families lost grip on the lifestyle of 3.22 0.44 Agreetheir members.
14. The love of self subdued the communal 3.29 0.46 Agreenature of the people.
15. People cared less about how the society was 3.16 0.57 Agree governed.
16. Education was not given priority attention 3.25 0.48 Agree
Table 2 revealed that all item but item 8 scored above the 2.5 cut-off point.
This shows that the respondents believe that the people of Ukwa-Ngwa were
conscious of their relationship with God; that there was the desire to get rich
quickly among the youth; there was much emphasis on acquisition of wealth
rather than on the means of acquiring the wealth; there was diminishing regard
for the life and welfare of others; that too much innocent blood was shed in
Ukwa-Ngwa land; most families lost grip on the lifestyle of their members; that
the love of self subdued the love for the society; that the people of Ukwa-Ngwa
cared less about how the society was been governed; that less attention was
given to education.
Research Question 3
What are the determinants of values in Ukwa-Ngwa land during the period of
1991-2011?
Table 3
Determinants of values in Ukwa-Ngwa land between 1991 and 2011: Mean
ratings and standard deviations
Item ITEMS X S.D Decision N
17. Most adults did not live by example. 3.20 0.54 Agree
18 Poor parents do not always take care of their 3.21 0.59 Agree responsibilities to their children/wards
19 Poor parents/guardians always have full control 1.85 0.60 Disagree over their children/wards.
20 There was a declining influence of the extended 3.20 0.41 Agree family system in the society.
21 More autonomous communities than necessary 2.99 0.57 Agreewere created by the state government between 1991-2011
22 The choice of who becomes the traditional ruler 3.02 0.59 Agree(Eze) led to loss of innocent lives in some communities.
23 A good number of the emergent traditional 3.09 0.60 Agree rulers were believed not to be the choice of their subjects.
24 The emergence of some traditional rulers 3.22 0.51 Agree resulted into the creation of more autonomous communities than initially planned
25 African Traditional Religion worship was fast 3.34 0.49 Agree declining.
26 Many church denominations emerged in 3.33 0.47 AgreeUkwa-Ngwa land between 1991 and 2011.
27 A good number of the church denominations 3.12 0.55 Agree broke away from mother churches
28 Most of the churches disintegrated due to 2.85 0.56 Agree internal conflicts
In table 3, only item 19 scored below 2.5. This shows that the respondents
disagreed that poor parents/guardians have full control of their children/wards.
The response options of the respondents are in agreement with items 17, 18, 20,
21, 22, 23, 24, 25, 26, 27, and 28. This shows that most Ukwa-Ngwa parents did
not live by example; poor parents do not always take care of their responsibilities
towards their children; there was a decline in the influence of the extended family
in the society; more autonomous communities than necessary were created in
Ukwa-Ngwa land; the choice of who becomes traditional ruler led to loss of
innocent lives; most traditional rulers that emerged were not the choice of their
subjects; the emergence of some traditional rulers resulted into more
autonomous communities been created; African Traditional Religion worship was
on the decline; many church denominations emerged in Ukwa-Ngwa land; many
of the emergent church denominations broke away from their mother churches;
most of the churches disintegrated as a result of internal conflicts.
Research Question 4
What are the differences in the impact of education and values between the traditional Ukwa-Ngwa society and the period between 1991 and 2011?
Table 4
Differences in the impact of education and values between the traditional and contemporary Ukwa-Ngwa society: Mean ratings and standard deviation
Item ITEMS X S.D Decision N
29 Most of the existing public secondary schools 3.06 0.25 Agree were established by community efforts before 1991.
30 Schools were better equipped between 1991 and 2.38 0.96 Disagree2011 than was the case prior to 1991.
31 Most secondary school leavers today had basic 2.19 0.91 Disagreeskills and competencies necessary for self reliance.between 1991 and 2011 than was the case prior to 1991
32 It was common for a man to take a 3.18 0.59 Agreewoman for a wife without going through the necessary marriage rites between 1991 and 2011than was the situation prior to 1991
33 Crime and criminal activities are more common 3.31 0.46 Agreebetween 1991 and 2011 the situation more than the situation prior to 1991.
34 Those in positions of leadership rendered people oriented 3.57 0.50 Strongly Agreeservices prior to 11991 than the situation during the period of 1991-2011
35 The society seemed to be at ease with people making 3.33 0.49 Agree wealth by dishonest means between 1991 and 2011than the situation prior to 1991.
In table 4, results of items 30 and 31 are below the cut-off point of 2.50 and are
therefore not in agreement with the statements in these two items. Thus, the
respondents disagree that schools were better equipped during the time of study
than the situation prior to 1991; that most secondary school leavers have basic
skills and competencies needed for self-reliance during the period of 1991 -201.
The rest of the items in table 4-29, 32, 33, 34, and 35 scored above 2.5. This is an
indication that the respondents agreed that most of the existing public secondary
schools in Ukwa-Ngwa land were established before the year 1991; that it was
common during the period of study for a man to take a woman for a wife without
the necessary marriage rites; crime and criminal activities were more prevalent
during the period of 1991-2011 than during the years before to 1991; prior to
1991, people in leadership positions rendered better services than those in
leadership positions between 1991 and 2011; the society seemed to be at ease
with people making wealth by dishonest means during the period of study.
Research Question 5
What are the perceptions of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property?
Table 5
The perception of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property: Mean ratings and standard deviation.
Item ITEMS X S.D Decision N
36 The level of educational consciousness in a particular 2.52 0.88 Agree society determines to a great extent the degree at which security of lives and property is guaranteed.
37 The security of lives and property of a people does 1.74 0.48 Disagree not depend on their dominating values.
38 An educated person should be conscious of his security 3.14 0.37 Agreeas well as those of others.
39 Good governance suppresses insecurity 3.32 0.47 Agree
40 Security has to do with the preservation of societal 3.21 0.41 Agree values as well.
41 Moral decadence precedes insecurity. 3.40 0.49 Agree
42 Political apathy does not contribute to problem of 3.00 0.66 Agreesecurity in the society.
43 The justice system is a major player in ensuring the 3.30 0.46 Agree security of lives and property.
In table 5, item 37 scored below the cut-off point of 2.50. This shows that the
respondents perceive security of lives and property as depending on the
dominant values. The rest of the items: 36, 38, 39, 40, 41, 42, and 43 scored
above the cut-off point of 2.50. This shows that the respondents have the
perception that an educated man should be conscious of his life and property, as
well as those of other people; that good governance suppresses insecurity; that
security includes the preservation of societal values; that moral decadence
precedes insecurity; political apathy does not contribute to security challenges;
justice system is a major player in handling security challenges.
Research Question 6
In what ways will education and value re-orientation assist towards addressing the security challenges in Ukwa-Ngwa land?
Table 6
Ways education and value re-orientation will assist in addressing the security challenges in Ukwa-Ngwa land: Mean ratings and standard deviation
Item ITEMS X S.D Decision N
44 Education and values will help the people 3.42 0.49 Agree to be conscious of their actions
45 By providing opportunity for better understanding 3.40 0.49 Agree of the environment, education and value re-orientation will help in addressing security challenges.
46 Education and value re-orientation will help in 3.47 0.51 Agreeinculcating the spirit of collective responsibility in the people which is necessary for peaceful coexistence.
47 By placing emphasis on the societal 3.61 0.49 Strongly Agreeneeds, education and value re-orientation will contribute in tackling the problem of security in the society
48 By giving political education to the people, education 3.31 0.50 Agreeand value re-orientation will help reduce the incidenceof thuggery during elections.
49 Qualitative and quantitative education will help reduce 3.46 0.50 Agree the problem of poverty and unemployment which are security threats.
Data in table 6 revealed that all the items scored above 2.50. This shows that the
respondents agreed with those items as among the ways education and value re-
orientation will assist in addressing the problem of security challenges. Therefore
education and value re-orientation will help the people to be conscious of their
actions by; providing opportunity for better understanding of the environment;
inculcating the spirit of collective responsibility; placing emphasis on societal
needs; educating the people on civic responsibilities; giving qualitative and
quantitative education.
Summary of the Findings
The major findings of the study are summarized as follows:
1. Most parents and guardians did not know the importance of education of
their children/wards; most families did not encourage their young ones to
take their studies seriously; most parents/guardians did not equip the young
ones to get the best of education; most villages and communities did not
have education support programmes; only few public secondary schools
were established in Ukwa-Ngwa land; schools were not well staffed and
equipped; most youths did not study beyond secondary school level.
2. The people were conscious of their relationship with God; there was the
desire to get rich quickly among the youth; much emphasis was placed on
the acquisition of wealth rather than on the means of acquiring wealth; there
was diminishing regard for the life and welfare of others; too much innocent
blood was shed in Ukwa-Ngwa land during the period of study; most
families lost grip on the lifestyle of their members; individualism subdued
community life of the people of Ukwa-Ngwa; there was less concern on how
the society was governed; education was not given priority attention.
3. Most adults did not live by good example; poverty made most
parents/guardians loss control over their children/wards; there was declining
influence of extended family in Ukwa-Ngwa land; too many autonomous
communities than necessary were created; tussle for traditional rulership
resulted to disunity in most Ukwa-Ngwa communities; many traditional
rulers emerged contrary to the wish of majority of their subjects; the
emergence of some traditional rulers led to agitation for the creation of more
autonomous communities; African Traditional Religion suffered a setback;
many church denominations emerged mostly as a result of conflict in some
churches.
4. Only few public secondary schools were established in Ukwa-Ngwa
between 1991 and 2011; schools were better equipped in pre 1991 era than
the situation between 1991 and 2011; secondary school graduates prior to
1991 were better prepared for self-reliance than was the situation during the
period of study; the marriage institution was more reverenced before 1991
than the situation during the period of study; crime was prevalent during the
period of study than the situation before 1991; leadership before 1991 was
selfless, and rendered people oriented services than the situation between
1991 and 2011; Ukwa-Ngwa land was at ease with people amassing wealth
through dishonest means during the period of study.
5. The people of Ukwa-Ngwa perceive education as a factor to be considered
in checkmating security challenges; they perceive security as being
dependent on the dominant values; an educated person should be conscious
of his security and that of others; good governance is perceived to suppress
security challenges; preserving societal values is akin to ensuring adequate
security of lives and property; moral decadence is a prelude to security
threat; justice system has a lot to contribute in addressing security
challenges.
6. Education and values will assist in addressing the security challenges in
Ukwa-Ngwa land by helping the people to be conscious of their actions;
providing opportunity for better understanding of the environment;
inculcating the spirit of collective responsibility in the people; placing
emphasis on societal needs; giving political education to the people;
ensuring qualitative and quantitative education.
CHAPTER FIVE
DISCUSSION AND INTERPRETATION
In this chapter, the discussion of results of the study, implications of the
findings, recommendations, limitations of the study, suggestions for further
research and conclusion are presented. The discussion was based on the six
research questions raised to guide the study.
Discussion of Findings
The discussion of the findings is organized under the following:
Extent to which education was encouraged in Ukwa-Ngwa land between
the years 1991 and 2011; Dominant Ukwa-Ngwa values between 1991 and 2011;
Determinants of values in Ukwa-Ngwa land during the period of study;
Differences in the impact of education and values between the traditional Ukwa-
Ngwa society and the period of study; Perception of the people of Ukwa-Ngwa on
the role of education and values in maintaining security of lives and property;
Ways education and value re-orientation will assist towards addressing the
security challenges in Ukwa-Ngwa land.
Extent to which education was encouraged in Ukwa-Ngwa land between the
years 1991 and 2011.
Responses to research question 1 revealed that the respondents disagreed
on all the items listed on the extent to which education was encouraged in Ukwa-
Ngwa land between the years 1991 and 2011. Their responses indicated that:
most parents and guardians did not know the importance of education of their
children/wards; most families did not encourage their young ones to take their
studies seriously; most parents/guardians did not equip the young ones to get the
best of education; most villages and communities did not have education support
programmes; only few public secondary schools were established in Ukwa-Ngwa
land during the period of study; schools were not well staffed and equipped; most
youths did not study beyond secondary school level.
The findings of the study showed that most parents and guardians seemed
not to understand the importance of education of their children/wards.
Knowledge of the importance of any venture is a crucial motivating factor
towards engaging in such venture. If parents and guardians do not know the
importance of education, how then will they give the young ones necessary
backing to excel in their studies? It is extremely difficult for one to give maximum
support to a project one does not have full understanding of, most especially, an
investment like education which does not have immediate returns. It is possible
then that most parents and guardians sent their children and wards to school
probably because they saw other parents send their children to school. To give
credence to this, Ihebereme (2012) in a study on “Girls-child education: A strategy
for societal transformation towards eradication of Girl-child labour in eastern
Nigeria” stressed that women education is received with mixed feelings and
reluctance. The implication of the finding is that most Ukwa-Ngwa youths did not
get the type of support they needed to excel in their academic endeavours.
The findings also revealed that communities did not have education
support programmes, and only few public secondary schools were established in
twenty years. Can the government alone shoulder the educational needs of the
people? With this level of investment made in the field of education during the
period of study, is it a surprise then the high level of security breach witnessed in
Ukwa-Ngwa land? Education is cost effective, and it is a difficult task for the
government alone to provide for the needs of schools. Hence, it is necessary that
communities get involved in establishing and funding of schools. In line with this,
Umobong (2004) advocated the need for communities to be integrated in
educational development. With respect to the level of investment made in
education, and the security challenges witnessed, it is pertinent to point out that
it is the conduct of the members of a society that determines how secure or
insecure the society can be. To determine the behavior of the people, education
has a vital role to play since it is in the domain of education to shape human
behavior through instilling discipline on the individuals for their benefit and the
benefit of the society at large. In a situation like the case with Ukwa-Ngwa land,
where the findings revealed that much investment was not made in the field of
education during the period of study, chances are that indiscipline was the order
of the day and where indiscipline abound, insecurity thrive. The researcher opines
therefore that with this low level of encouragement, education did not have
much impact on the lives of the people of Ukwa-Ngwa during the period of 1991
to 2011.
Dominant Ukwa-Ngwa values between 1991 and 2011
The result indicates that there were dominant values in Ukwa-Ngwa land
during the period of study. Although the findings revealed that people of Ukwa-
Ngwa were conscious of their relationship with God, the findings also indicated
that Ukwa-Ngwa land was dominated mostly by negative values between the
years 1991 and 2011. These values according to the findings are desire to get rich
quickly among the youth, too much emphasis was placed on wealth acquisition
rather than means of acquiring wealth, less importance was attached to the life
and welfare of others, loss of interest in community life, and little attention was
given to education.
Values have their effect on the society and the big question now is, what
impact did these values have in Ukwa-Ngwa land during the period of study? The
desire to get rich quickly made most youth to prefer immediate gratifications to
future, but enduring gratifications. Money was placed on a higher hierarchy than
spiritual and human values which is in contradistinction to the earlier assertion by
Nkokelonye (2005) and Okafor (2006) that spiritual values is the highest in
hierarchy, followed by human values. The love of self-reigned supreme as people
seldom cared about the welfare of others or for the good of the society. In a bid
to belong, wealth acquisition became a priority irrespective of the means of
acquisition. In the understanding of the researcher, most people got themselves
involved in different forms of criminal activities to make wealth since the end
justified the means. The dominant values were security threats to the society. As
such, the dominant Ukwa-Ngwa values during the period of study did not have
positive impact on security of lives and property.
Determinants of values in Ukwa-Ngwa land during the period under study.
The result of the findings indicates that some factors were responsible for
the dominant values that held sway during the period under study. One of the
factors from the findings is inadequacy of role models as most adults were found
not to live by good examples. This finding is in line with Olokede (2011) assertion
on overview of examination misconduct in Nigeria that some eminent Nigerians
have been found perpetrating the act of examination malpractices. Similarly, the
impunity with which police men extort money from motorists on Nigerian roads,
the loots recovered from past leaders, and revelations on how the affairs of
Nigeria was administered, especially during military era are all pointers that adults
did not leave much to be admired by the youths.
Findings in this study revealed also that poverty, declined influence of the
extended family system, declined influence of the Traditional Rulership
Institution, declined influence of the African Traditional Religion; and conflicts in
churches were among the factors responsible for the negative values that
engulfed Ukwa-Ngwa land during the period of study. In a situation where most
parents are poor and do not take care of their responsibilities towards their
children, is it not possible that the authority they have on their children will
wane? It is true that the parents have crucial roles to play in the upbringing of
their children and therefore command authority over the children, it is equally
important to note that there are other agents of socialization which wield
influence over the child’s behavior. According to Ngwoke and Eze, (2004) the
child learns from peers to make his decisions and accept point of view and values
not shared by his family. The implication is that poor parents in most cases tend
to lose the authority they have over their children. This is in line with the findings
of Ohia and Onuigbo (2011) that in a society like Nigeria where material
acquisition has become a norm, recognitions and respects are accorded to only
the rich. In a society where most parents lose the authority they have over their
children, the chances are that such a society will be at the risk of insecurity since
young ones are at liberty to behave as they please.
Differences in the impact of education and values between the traditional
Ukwa-Ngwa society and the period under study (1991-2011)
The results of research question four (table 4) indicated that education and
values had more impact in the traditional Ukwa-Ngwa society than during the
period under study. Based on the findings, only few public secondary schools
were established during the period under study unlike the situation prior to 1991;
schools were better equipped in the past than during the period of 1991 to 2011;
secondary school graduates in traditional Ukwa-Ngwa society were better
prepared for self-reliance than the graduates of 1991 to 2011. These call for need
to establish more public secondary and well equipped schools in Ukwa-Ngwa land
that will impact discipline in the young ones and prepare them for life after
school.
The findings also revealed that the traditional Ukwa-Ngwa society had
more respect for the marriage institution than was the situation during the period
under study. Of what importance is the place of marriage institution? Marriage is
the starting point of every family and the family plays a vital role in molding the
character of the child. Family according to Anyebe (2011) is the foundation of
value orientation. There is need therefore to accord proper respect to marriage
institution. Those seeking to go into marriage should be well counseled, and the
society should try as much as possible to discourage child marriage. Education
and values according to the findings helped maintain peaceful atmosphere in
traditional Ukwa-Ngwa unlike the period between 1991 and 2011 that witnessed
incessant crime and criminal activities. The findings revealed also that traditional
Ukwa-Ngwa had leaders who were selfless and visionary unlike the case with the
period of study. It also revealed that the traditional Ukwa-Ngwa society placed so
much emphasis on means of wealth acquisition while acquisition of wealth
irrespective of how the wealth is acquired characterized the period of 1991 to
2011.
Perception of the people of Ukwa-Ngwa on the role of education and values in
maintaining security of lives and property
The results of research question five (Table 5) showed that most Ukwa-Ngwa
people do perceive education as a critical factor to be considered in addressing
the security challenges in the society and they expect an educated person to be
conscious of his security and the security of others. The findings also showed that
the people of Ukwa-Ngwa perceive security as being dependent on the dominant
values. The results also portray the people of Ukwa-Ngwa as having the
perception that good governance and the justice in the land help in suppressing
insecurity; that moral decadence is a prelude to security threat. The people of
Ukwa-Ngwa according to the findings also perceive the preservation of qualitative
societal values as being akin to ensuring adequate security of lives and property.
Of what importance is people’s perception of the role of education and values on
security challenges?
The experience people have of their environment forms their perception of
the environment. People interact with their environment, and these interactions
form the bases of what they know about the environment. According to Ngwoke
(2004) perception refers to ways people get to understand their environment.
This understanding of the environment helps people to make their judgments of
events around them, and to proffer solutions to the challenges they encounter in
the course of their interaction with the environment. To confirm this, Ngwoke
further affirmed that object of human perception is not distinct from the person
perceiving it, and the person perceiving the object is not indifferent to it. The
perception of the people of Ukwa-Ngwa of the role of education and values on
security challenges in Ukwa-Ngwa is of relevance to the importance the people
attach to education and values in addressing the security challenges in Ukwa-
Ngwa land since they cannot be indifference to the happenings in the society.
Ways education and value re-orientation will assist in addressing the security challenges in Ukwa-Ngwa land: Mean ratings and standard deviation
The results of research question six (table 6) showed that there are ways by
which education and value re-orientation will assist in addressing the security
challenges in Ukwa-Ngwa land. Based on the findings of this study, qualitative and
quantitative education and value re-orientation will help the people to be
conscious of their actions. The findings also revealed that the people will be
provided with opportunity for better understanding of their environment. Equally,
education and value re-orientation will help inculcate the spirit of collective
responsibility in the people of Ukwa-Ngwa; help them place emphasis on societal
needs; give them political education which will encourage them to have interest
on how the society is been governed and to participate actively in the political
process. These revelations are good but the question that may be calling for
attention at this juncture is how?
Qualitative and quantitative education entails giving the right type of
education, and to the greatest number of the people. Education according to
Okafor and Ohia 2012 is qualitative when it helps in addressing societal problems.
Qualitative and quantitative education is the surest way through which the
generality of individuals in a particular society are made to understand what the
society accepts and what it abhors. This knowledge of the values of the society
will make the people of Ukwa Ngwa to be conscious of their actions, bearing in
mind that every action has its consequence. This consciousness in effect will make
individuals members of the society to imbibe the spirit of collective responsibility,
which is a sine qua non for peace and stability in the society. When members of
the society know their responsibilities to themselves and to the society at large, it
is obvious, other things being equal, that they will develop interest on how the
society is been governed and by so doing, the right type of leadership will emerge.
Implication of the Findings
An insight into the impact of education and values on security challenges in
Ukwa-Ngwa land, Abia state, Nigeria, 1991-2011 has some important educational
implications. The findings have far reaching implication to community leaders,
parents, teachers, church leaders, government, researchers and society at large.
The implication to community leaders is that they mobilize both human and
material resources of the community to ensure that education is encouraged in
their various communities. Rather than exhibiting nonchalant attitude,
communities should come up with educational programmes as was the case in
the past to complement whatever effort made by the government towards giving
education to the young ones. The findings should also encourage community
leaders to ensure that the qualitative Ukwa-Ngwa values are preserved and
transmitted to the young ones.
The implication of the findings to parents is that parents should be made to
understand the importance of education of their children on the family and to the
society at large. Parents should see the need to live by good example since
education of the child starts from home, and it is the values they inculcate in their
children that the children will grow with. Parents should be made to equip their
children and give them all the encouragement they need to excel in their
academic endeavour. The findings have great implications on teachers and
church leaders as well. Both teachers and church leaders have important roles to
play in molding the behavior of members of society. The findings of the study
should make them to give priority attention to discipline at all time. Teachers and
church leaders should teach the young ones to be hard working and have regard
for the sanctity of life of others. They should make the young ones understand
that the means of wealth acquisition is as important as acquiring wealth and that
there is hierarchy of values.
The implication of the findings to the government is that the government,
in addition to huge amount spent on state security, should be made to
understand that investment in education is part of the strategies in addressing
security challenges. The findings should make the government understand that
activity of those in government has great influence on how secure or insecure the
environment can be. This knowledge will help the government to be more
proactive in handling security challenges in the country.
Recommendations
The following recommendations are made based on the findings of the study:
1. Communities should have education support programmes to enable them
pull resources together towards encouraging educational attainment of
members.
2. Workshops, seminars, public lectures should be organized from time to time
to sensitize parents and members of the community on the importance of
education.
3. Security agencies, governmental and nongovernmental organizations should
organize security summits to discuss the security challenges.
4. Families, churches, schools and communities should emphasize on the
importance of extended family system and the need for collective
responsibility.
5. Government should strengthen the justice system to enable people get justice
at all time.
6. The number of autonomous communities should be reduced. Communities
should be made to choose their traditional rulers rather than the government
having influence on who becomes traditional ruler in the various
communities. This has made the traditional rulers to be responsible to the
government rather than to their subjects. By implication, most traditional
rulers do not have any influence on their subjects.
7. Communities and churches should revisit their marriage rites bearing in
mind the prevailing economic situation in the country. This will enable
young men and women who are old enough, and want to marry to be able to
fulfill the necessary marriage rites. This will encourage them to get their
families involved and also get the necessary marriage counseling.
8. It has been observed that most churches emerged as a result of conflict in
some churches. The establishment of churches should be regularized to
discourage the proliferation of churches by people who in most cases are not
well prepared to establish churches as this is not healthy for the society.
9. Government should make policies that will help reduce the level of poverty
in the society since poverty is identified as a determinant of negative values
that held sway in the society.
10.Families, schools, churches and communities should emphasize on human
rights and civic education for members of the community. This is important
for it will make the people to know their rights and the rights of others. This
emphasis on human rights and civic education will also encourage the
people to participate in the political process and demand good governance at
all time from those in leadership positions.
Limitations of the Study
The study has a number of limitations such as:
1. Ukwa-Ngwa land is large and most parents, traditional rulers, church leaders
and secondary school teachers selected for the study are located in rural
areas with roads that are inaccessible, this made the study difficult and
expensive for the researcher.
2. Questionnaire was the only item used for data collection in the study. The
use of interview could have provided the researcher with more insight.
3. Constraints in explaining the questionnaire to the respondents was time
consuming and provoking.
4. The researcher could not cover all the traditional rulers, secondary school
teachers, parents and church leaders. Limiting the study to only the sampled
persons resulted to a high proportion of the population been cut off.
Suggestions for Further Studies
The following suggestions are proffered for further studies:
1. The effect of private schools on security challenges in Ukwa-Ngwa land,
Abia State (1999-2010).
2. The effect of examination malpractices on the values and security challenges
in Ukwa-Ngwa land.
3. A philosophical appraisal of education accountability and security
challenges in Ukwa-Ngwa land, Abia state between 2007 and 2012.
4. The impact of education and values on security challenges in south east
Nigeria, (1999-2010).
Conclusion
This research work examined the impact of education and values on
security challenges in Ukwa-Ngwa land, Abia State, Nigeria, (1991-2011). As
the study has shown, education and values had positive impact on security of
lives and property in traditional Ukwa-Ngwa society more than the situation
during the period under study. The findings of the study revealed that the
positive impact recorded in the past was due to the understanding of people
of traditional Ukwa-Ngwa of what education and their prevailing values can
help them achieve. There were educational support programmes, the
extended family system played an active role in keeping families together.
There was responsible leadership in the traditional Ukwa-Ngwa society
compared to what was experienced in the years between 1991 and 2011 and
as such, the issue of security challenges was better managed than during the
period under study.
Summary of the Study
This research was concluded based on the findings of the study. The study
was to assess the impact of education and values on security challenges in Ukwa-
Ngwa land, Abia state, Nigeria between 1991 and 2011. Six research questions
were formulated to guide the study. Descriptive survey design was employed to
investigate the impact of education and values on security challenges in Ukwa-
Ngwa land, Abia state between the years 1991 and 2011. The sample for the
study was eight hundred and seven persons from the population of traditional
rulers, church leaders, public secondary school teachers and parents. The
instrument for data collection was a questionnaire titled Education, Values and
Impact on Security Questionnaire (EVISEQ) designed by the researcher to elicit
information from the respondents. Data was analyzed using mean and standard
deviation.
The findings indicated that education and values did not have much
positive impact on security challenges during the period of study. This according
to the findings is due to low level of investment made in education during the
period of study, and some factors that subjugated the hitherto qualitative
traditional values of Ukwa-Ngwa land. These factors include declined influence of
extended family system, declined influence of traditional rulership, declined
influence of African Traditional Religion, conflicts in the church, inadequacy of
role models, poverty that led to loss of control of the lifestyle of family members
by most families, less emphasis that was placed on means of wealth acquisition,
and selfish leadership. The study also revealed the perception of the people of
Ukwa-Ngwa on the relationship that exist among education, values and security
of lives and property, and the ways education and value re-orientation will assist
in addressing security challenges in Ukwa-Ngwa land. The major findings of the
study were discussed, implications stressed and recommendations made based
on the findings of the researcher. Limitations of the study were acknowledged
and suggestions for further studies were also emphasized.
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APPENDIX A
Department of Educational Foundations
Faculty of Education
University of Nigeria
Nsukka
Dear respondent,
REQUEST TO RESPOND TO RESEARCH QUESTIONNAIRE
I am a post-graduate student of the Department of educational
foundations, University of Nigeria, Nsukka. I am currently carrying out a research
study on “Impact of education and values on security challenges in Ukwa-Ngwa
land, abia state, Nigeria, (1991-2011)”.
Attached is a questionnaire designed to elicit information for the study.
Please, kindly provide your honest responses to the questionnaire and the
information given by you will be treated with utmost confidentiality.
Yours faithfully,
Nwagbara, obinna Eze C
Researcher
EDUCATION, VALUES AND IMPACT ON SECURITY QUESTIONNAIRE (EVISEQ).
Instruction
The instrument is for research purpose only. There is no right and wrong
answer. Give your sincere opinion, answering as honestly as you can, by ticking (√)
in the box that represents your best opinion on the matter.
Section A: Personal Data
1. Status: Traditional Ruler ( ) Teacher ( ) Parent ( ) Religious Leader ( )
2. Local Government Area: ( )
Use the options of VGE (very great extent), GE (great extent), LE (low extent), VLE
(very low extent), SD (strongly disagree), D (disagree), A (agree) and SA (strongly
agree). Kindly tick (√) in the option which you consider the most appropriate level
of your agreement or disagreement to the following:
Cluster 1: To what extent was education encouraged in Ukwa-Ngwa land between 1991 and 2011?
S/
N
ITEMS VGE GE LE VLE
1 Parents/guardians seemed to know the importance of education of their children/wards
2 Most families encouraged their young ones to take their studies seriously.
3 Most parents/guardians equipped their young ones to get the best that education can offer.
4 Most villages and communities had education support
programmes. 5 Many public schools were established between 1991 and 20116 Schools were well staffed and equipped.7 Most youths were encouraged to further their education up to
the tertiary level.
Cluster 2: what were the dominant Ukwa-Ngwa values between 1991 and 2011?
S/
N
ITEMS SD D A SA
8 The people were not conscious of their relationship with God.
9 There was the desire to get rich quickly among the youth.
10 Much emphasis was placed on wealth acquisition as against the means of wealth acquisition.
11 There was a diminishing regard for the life and welfare of others.
12 Too much innocent blood was shed in Ukwa Ngwa land.
13 Most families lost grip on the lifestyle of their members.
14 The love of self, subdued the communal nature of the people.
15 People cared less about how the society was administered.
16 Education was not given priority attention
Cluster 3: what are the determinants of values in Ukwa-Ngwa land during the period under study?
S/ ITEMS SD D A SA
N
17 Most adults did not live by example.
18 Poor parents do not always take care of their responsibilities to their children/wards
19 Poor parents/guardians always have full control over their children/wards.
20 There was a declining influence of the extended family system in the society.
21 More autonomous communities than necessary were created by the state government between 1991 and 2011
22 The choice of who becomes the traditional ruler (Eze) led to conflict in some communities.
23 A good number of the emergent traditional rulers were believed not to be the choice of their subjects.
24 The emergence of some traditional rulers resulted to the creation of more autonomous communities than initially planned
25 African Traditional Religion worship was fast declining.
26 Many church denominations emerged in Ukwa-Ngwa land between 1991 and 2011.
27 A good number of the church denominations broke away from mother churches
28 Most of the churches disintegrated due to internal conflicts
Cluster 4: What are the differences in the impact of education and values between the traditional Ukwa-Ngwa society and the period between 1991 and 2011?
S/N ITEMS SD D A SA
29 Most of the existing public secondary schools were established by community efforts before the year 1991.
30 Schools are better equipped today than was the case between 1991 and 2011
31 Most secondary school leavers had basic skills and competencies necessary for self reliance between 1991 and 2011 than the situation prior to 1991.
32 It was common for a man to take a woman for a wife without going through the necessary marriage rites between 1991 and 2011 than the situation before 1991 and 2011.
33 Crime and criminal activities were more common between 1991 and 2011 than the situation prior to 1991.
34 Those in positions of leadership rendered selfless and people oriented services before the year 1991 more than the situation between 1991 and 2011.
35 The society seems to be at ease with people making wealth by dishonest means between 1991 and 2011 than the situation before 1991.
Cluster 5: What are the perceptions of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property?
S/
N
ITEMS SD D A SA
36 The level of educational attainment in a particular society determines to a great extent the degree at which security of lives and property is guaranteed.
37 The security of lives and property of a people does not depend on their dominating values.
38 An educated person should be conscious of his life and property as well as those of others.
39 Good governance suppresses insecurity40 Security has to do with the preservation of societal values as
well.41 Moral decadence precedes insecurity.42 Political apathy does not contribute to problem of security in
the society.43 The justice system is a major player in ensuring the security of
lives and property.
Cluster 6: In what ways will education and value re-orientation assist towards addressing the security challenges in Ukwa-Ngwa land?
S/N ITEMS SD D A SA
44 Education and values can help the people to be conscious of their actions
45 By providing opportunity for better understanding of the environment, education and value re-orientation will help in addressing security challenges.
46 Education and value re-orientation can help in inculcating the spirit of collective responsibility in the people which is necessary for peaceful coexistence.
47 By placing emphasis on the environment and societal needs, education and value re-orientation will contribute in tackling the problem of security in the society
48 Political education and proper value re-orientation will help reduce the incidence of thuggery during elections.
49 Qualitative and quantitative education will help reduce the problem of poverty and unemployment which are security threats.
APPENDIX B
POPULATION DISTRIBUTION OF TEACHERS IN PUBLIC SECONDARY SCHOOLS IN UKWA-NGWA LAND, ABIA STATE
S/N LOCAL GOVERNMENT AREA Number of teachers
1 ABA SOUTH 3262 ABA NORTH 2983 ISIALA NGWA NORTH 1434 ISIALA NGWA SOUTH 2125 OBINGWA 3086 OSISIOMA 3347 UGWUNAGBO 888 UKWA WEST 145
9 UKWA EAST 116TOTAL 1970
SOURCE: MINISTRY OF EDUCATION, UMUAHIA, ABIA STATE
AUTONOMOUS COMMUNITIES IN UKWA NGWA LAND
S/N LOCAL GOVERNMENT AREA Number of Autonomous Communities
1 ABA SOUTH 132 ABA NORTH 103 ISIALA NGWA NORTH 424 ISIALA NGWA SOUTH 465 OBINGWA 756 OSISIOMA 437 UGWUNAGBO 228 UKWA WEST 249 UKWA EAST 22
TOTAL 297SOURCE: MINISTRY OF LOCAL GOVERNMENT AND CHIEFTAINCY AFFAIRS, UMUAHIA, ABIA STATE
APPENDIX C
Descriptive Statistics
DESCRIPTIVES VARIABLES=VAR00001 VAR00002 VAR00003 VAR00004 VAR00005 VAR00006 VAR00007 /STATISTICS=MEAN STDDEV MIN MAX.
Descriptive Statistics
N Minimum Maximum Mean Std. Deviation
VAR00001 807 1.00 4.00 1.9876 .53867
VAR00002 807 1.00 4.00 2.0099 .56788
VAR00003 807 1.00 4.00 2.1053 .57453
VAR00004 807 1.00 2.00 1.1053 .30717
VAR00005 807 1.00 2.00 1.3519 .47787
VAR00006 807 1.00 4.00 2.0607 .56580
VAR00007 807 1.00 4.00 1.8538 .71907
Valid N (listwise) 807
DESCRIPTIVES VARIABLES=VAR00008 VAR00009 VAR00010 VAR00011 VAR00012 VAR00013 VAR00014 VAR00015 VAR00016 /STATISTICS=MEAN STDDEV MIN MAX.
DESCRIPTIVES VARIABLES=VAR00017 VAR00018 VAR00019 VAR00020 VAR00021
VAR00022 VAR00023 VAR00024 VAR00025 VAR00026 VAR00027 VAR00028
Descriptive Statistics
N Minimum Maximum Mean Std. Deviation
VAR00008 807 1.00 4.00 2.0384 .77476
VAR00009 807 2.00 4.00 3.2466 .51277
VAR00010 807 2.00 4.00 3.1636 .44889
VAR00011 807 2.00 4.00 3.2986 .47392
VAR00012 807 3.00 4.00 3.4089 .49194
VAR00013 807 2.00 4.00 3.2206 .44098
VAR00014 807 2.00 4.00 3.2875 .46370
VAR00015 807 1.00 4.00 3.1623 .57203
VAR00016 807 2.00 4.00 3.2491 .47901
Valid N (listwise) 807
/STATISTICS=MEAN STDDEV MIN MAX.
Descriptive Statistics
N Minimum Maximum Mean Std. Deviation
VAR00017 807 2.00 4.00 3.1983 .53914
VAR00018 807 1.00 4.00 3.2069 .59197
VAR00019 807 1.00 4.00 1.8451 .59531
VAR00020 807 2.00 4.00 3.1983 .40511
VAR00021 807 1.00 4.00 2.9851 .56558
VAR00022 807 2.00 4.00 3.0161 .59023
VAR00023 807 2.00 4.00 3.0942 .60277
VAR00024 807 2.00 4.00 3.2156 .51345
VAR00025 807 2.00 4.00 3.3408 .49475
VAR00026 807 3.00 4.00 3.3259 .46900
VAR00027 807 2.00 4.00 3.1202 .55172
VAR00028 807 1.00 4.00 2.8538 .55553
Valid N (listwise) 807
DESCRIPTIVES VARIABLES=VAR00029 VAR00030 VAR00031 VAR00032 VAR00033
VAR00034 VAR00035 /STATISTICS=MEAN STDDEV MIN MAX.
Descriptive Statistics
N Minimum Maximum Mean Std. Deviation
VAR00029 807 2.00 4.00 3.0620 .24632
VAR00030 807 1.00 4.00 2.3817 .95588
VAR00031 807 1.00 4.00 2.1884 .91131
VAR00032 807 1.00 4.00 3.1809 .59107
VAR00033 807 3.00 4.00 3.3110 .46320
VAR00034 807 2.00 4.00 3.5725 .50001
VAR00035 807 2.00 4.00 3.3321 .48680
Valid N (listwise) 807
DESCRIPTIVES VARIABLES=VAR00044 VAR00045 VAR00046 VAR00047 VAR00048
VAR00049 /STATISTICS=MEAN STDDEV MIN MAX.
DESCRIPTIVES VARIABLES=VAR00036 VAR00037 VAR00038 VAR00039 VAR00040 VAR00041 VAR00042 VAR00043 /STATISTICS=MEAN STDDEV MIN MAX.
Descriptive Statistics
N Minimum Maximum Mean Std. Deviation
VAR00036 807 1.00 4.00 2.5167 .88236
VAR00037 807 1.00 4.00 1.7361 .47621
VAR00038 807 2.00 4.00 3.1400 .36804
VAR00039 807 3.00 4.00 3.3209 .46713
VAR00040 807 3.00 4.00 3.2131 .40978
VAR00041 807 3.00 4.00 3.4027 .49075
VAR00042 807 1.00 4.00 2.9963 .65990
VAR00043 807 3.00 4.00 3.3011 .45903
Valid N (listwise) 807
Descriptive Statistics
N Minimum Maximum Mean Std. Deviation
VAR00044 807 3.00 4.00 3.4201 .49388
VAR00045 807 3.00 4.00 3.4040 .49099
VAR00046 807 2.00 4.00 3.4672 .50663
VAR00047 807 3.00 4.00 3.6072 .48868
VAR00048 807 2.00 4.00 3.3098 .50377
VAR00049 807 3.00 4.00 3.4610 .49878
Valid N (listwise) 807