TITLE PAGE

WESTERN EDUCATION IN ISUIKWUATO, ABIA STATE, 1914 TO

2009

PROJECT REPORT PRESENTED FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF HISTORY AND

INTERNATIONAL STUDIES UNIVERSITY OF NIGERIA, NSUKKA

ENUGU STATE

BY

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

SEPTEMBER 2013

i

APPROVAL PAGE

This project has been approved after due supervision on behalf of

Department of History and International Studies, University of Nigeria,

Nsukka.

By

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

____________________External Examiner

ii

DEDICATION

This work is dedicated to my wife, children and to Almighty God for

his abiding mercies on us.

iii

ACKNOWLEDGEMENTS

I am grateful to God for granting me good health, inspiration and

strength to complete this work.

I sincerely thank my project supervisor, Dr. Egodi Uchendu, for

accepting the responsibility to supervise the work. A woman of positive and

amazing disposition, she assisted, encouraged and guided me in the course

of completion of this work.

I equally thank my wife, Ebere Kingdom. Her interest and

encouragement made me to be more focused in this work. I also extend my

good wishes to all classmates whose camaraderie I will cherish for a long

time. I am indeed indebted to all the lecturers in the Department of History

and International Studies especially Professor Uchenna Anyanwu, Dean of

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

Ani Head of Department and C. Opata, and others whose names are

regrettably omitted because of space constraint; for their advice and their

encouragement.

Finally, to all my friends, respondents and those who had given me

assistance in any form, I thank each and every one from the bottom of my

heart and pray that God will reward you all abundantly.

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Abstract

Isuikwuato has continued to turn out many educated men and women,

but no serious effort has been made to write the history of the establishment

of Western education in Isuikwuato. Much of the documented data on

Western education in the area of study covered the period from 1914 to the

early 1950s. This has created a serious vacuum for researchers wishing to

update their knowledge of this sector of the society. It is the quest to fill this

vacuum that prompted this research project. Based on the fore-going, a

qualitative research method was used to unearth the history and growth of

western education in Isuikwuato. The study made use of primary and

secondary sources of history. The primary materials came from personal

interviews conducted by the researcher, archival documents and sources left

by different missions agencies that operated in the area of study between

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

articles.

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MAPS AND ILLUSTRATIONS, PLATES AND CHARTS

Map 1: Abia State showing Isuikwuato Local Government Area

Map 2: Showing Locations of educational areas in Isuikwuato

Plate 1: Renovated Obayi Primary School built in 1931 --------------- 29

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

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

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

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

Plate 2: Renovated first classroom block of Annunciation Secondary

School (Renamed Isuikwuato High School) built1961. --------------- 46

Plate 3: Renovated first building of Methodist Girls’ Secondary School,

Ovim, built in 1963 ------------------------------------------------------- 48

Plate 4: Admiral Godwin Ndubuisi Kanu, First Military Governor

of Imo State (1976) ------------------------------------------------------ 54

Plate 5: The front, rear and side views of the I.D.U.

Hall commissioned in 2009 -------------------------------------------- 56

Plate 6: Barrister Ken Ahia, National President, Isuikwuato Development Union. ---------------------------------------------------- 57

Plate 7: Cross section of Isuikwuato people receiving free medical treatment courtesy of Club 45 Isuikwuato 2009, 3-day free medicalprogramme at Umuobiala Health Centre, Umuobiala, Isuikwuato --- 58

Plate 8: Mr. Donald Onyinye Iroham, Retired, Assistant Inspector

General of Police. ---------------------------------------------------- 59

Plate 9: Umuakwua Ezere Community Primary School built in 1976 ------- 70

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Plate 10: Acha Central School built in 1976. ---------------------------- 71

Plate 11: Renovated Eluama Primary School block built in 1976. ---- 71

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

Plate 13: Umuakwua Ezere Primary School UBE classroom building

built in 2008. ---------------------------------------------------------- 82

Plate 14: The first Classrooms/Administrative block Acha

Technical Secondary School, built in 1977. ------------------ 85

Plate 15: The first classrooms/administrative block of the Secondary

Technical School, Ovim, built in 1978. ------------------------ 86

Plate 16: The first classrooms building of Central Oguduasa Secondary

School built in 1980. ---------------------------------------------- 87

Plate 17: The first classrooms building Acha Girls’ Secondary School

build in 1980. ------------------------------------------------------ 88

Plate 18: The first classrooms building of Ahaba Community Secondary

School Ahaba, built in 1982. ------------------------------------ 88

Plate 19: The first classrooms of community secondary school Nunya, built in 1982. ------------------------------------------------------ 89Plate 20: The first classrooms of Junior Secondary Technical School

Ovim, built 2005. ------------------------------------------------- 89

Plate 21: His Royal Highness Eze (Surveyor) Chris E. Aboh Chairman,

Isuikwuato Traditional Rulers Council. Represents educated

Isuikwuato Traditional ruler.-------------------------------------- 92

Plate 22: His Royal Majesty (Eze (Sir, Dr.) Ezo Ukandu Enyi na

Obiangwu of Imenyi Ancient Kingdom. Educated Isuikwuato

Traditional ruler. -------------------------------------------------------- 93

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LIST OF ABBREVIATIONS

CKC - Christ the King College (Onitsha)

IDU - Isuikwuato Development Union

IIA - Isuikwuato Improvement Association

JP - Junior Primary

RCM - Roman Catholic Mission

SP - Senior Primary

UBE - Universal Basic Education

UPE - Universal Primary Education

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TABLE OF CONTENTS

Title page ----------------------------------------------------------------------- i

Approval page ----------------------------------------------------------------- ii

Dedication ---------------------------------------------------------------------- iii

Acknowledgements ----------------------------------------------------------- iv

Abstract ------------------------------------------------------------------------- v

Maps and Illustrations, Plates and Charts ---------------------------------- vi

List of Abbreviations ---------------------------------------------------------- vii

Table of Contents -------------------------------------------------------------- viii

CHAPTER ONE: INTRODUCTION ---------------------------------- 1

Background to the Study ---------------------------------------------------- 2

Stating the Problem ----------------------------------------------------------- 3

The Purpose of the Study ----------------------------------------------------- 4

Scope of the Study ------------------------------------------------------------ 4

Literature Review ------------------------------------------------------------- 5

Methodology, Sources and Organization ---------------------------------- 9

Theoretical Framework ------------------------------------------------------ 11

CHAPTER TWO: TRADITIONAL EDUCATION AND

INTRODUCTION OF WESTERN EDUCATION IN ISUIKWUATO,

1914-1950 --------------------------------------------------------------------- 17

Traditional Education in Isuikwuato --------------------------------------- 17

British Colonial Government and Education in Isuikwuato ------------ 22

The Railway and the Quarry --------------------------------------------------34

Christian Missionaries and the Establishment of Primary Schools ----- 25

Local Authority Schools ------------------------------------------------------ 36

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CHAPTER THREE: POST INDEPENDENT GOVERNMENTS AND

THE GROWTH OF WESTERN EDUCATION IN ISUIKWUATO,

1960-1970 ---------------------------------------------------------------------- 40

Establishment of Pioneer Secondary Schools in Isuikwuato ------------- 40

CHAPTER FOUR

Pioneers of University Education and Capacity Building in

Isuikwuato --------------------------------------------------------------- 50

The First Batch of University Graduates ------------------------------------- 50

Isuikwuato Graduates and Community Development --------------------- 53

CHAPTER FIVE

Education in Isuikwuato in the Post Nigeria Civil War Era, 1970-2009 -- 61

Universal Primary Education Scheme (UPE) -------------------------------- 61

Universal Primary Education Scheme in Isuikwuato ---------------------- 65

Effects of Nigeria Civil War on UPE Scheme and State Taker

Over of School ------------------------------------------------------- 66

Activities of Local UPE Implementation Committee in Isuikwuato ------ 73

Universal Basic Education (UBE) Programme ------------------------------ 76

Vertical and Horizontal View of Education ---------------------------------- 81

Post Civil War Secondary Education in Isuikwuato ------------------------ 83

CHAPTER SIX

Consequences of Western Education on Isuikwuato, 1914-2009 --------- 91

Consequences of Western Education on Isuikwuato ----------------------- 91

CHAPTER SEVEN

Summary and Conclusion ------------------------------------------------------ 89

Over View ------------------------------------------------------------------------- 89

Conclusion ---------------------------------------------------------------------- 100

SOURCES AND BIBLIOGRAPHY ---------------------------------------- 102

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CHAPTER ONE

INTRODUCTION

It is generally acclaimed that western education was introduced in

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

Isuikwuato. One would then chart the course of the European advent into the

west coast of Africa. On this issue, two schools of thought have originated:

the European school of thought and the African school of thought.

According to the European version, the missionaries came to the west

coast of Africa to stamp out the obnoxious trade in slaves and also to put a

final stop to other evils that accompanied it. This proved very difficult

initially as the people reacted sharply to the attempt. They then thought that

their aim could be achieved by focusing attention on the youths who, if

detached from the larger society would contribute in no small measure in

revolutionizing the society.1 This and other reasons were responsible for the

establishment of schools in their areas of contact, like Isuikwuato, as a

positive avenue for the extirpation of vices that they thought were the

aftermath of the slave trade.2

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

________________1. J. C. Anene, Southern Nigeria in Transition 1885-1906 (London: Cambridge University Press, 1966), 312. 2. F. K. Ekechi, Missionary Enterprise and Rivalry in Igboland, 1857-1914 (London: Frank Cass, 1972), 117.

1

of elevating the Africans … especially where the elementary school books

are extracted from the Holy Scriptures inculcating all virtues and

condemning all vices, and vividly pointing out the folly and superstition of

idolatrous worship…”3 With this mindset, the mission schools were started

in earnest. In 1914, the Methodist and Roman Catholic Missions established

churches and schools in Isuikwuato. With time they gained many converts

especially among the youths.4

To debunk the European claims as spurious and lacking in validity is

the African view point, which developed later. Africans saw the missionary

enterprise as one of the agents of imperialism in Africa.5 Although the

missionaries were probably not the only path-finders of European

imperialism in West-Africa, they were certainly its cherished assistants and

collaborators.

Background to the Study

Isuikwuato is a large town in lsuikwuato Local Government Area of

Abia State. Isuikwuato consists of sixteen villages collectively known as

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

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

__________________3.. F. K. Ekechi, Missionary Enterprise in Igboland, 114.4. NAE, 9/1/4738, O.P.1087 Isuikwuato clan. Intelligence Report by V.F. Strangeways, Resident District Officer of

Okigwe Division, 1931, p. 42.5. B. O. Ukeje, Education for Social Reconstruction ( London: MacMillian, 1966), 42.

2

Imiyi, Umunnekwu, Nunya and Acha. It has an estimated area of 144 square

kilometres (90 square miles) and an estimated population of over one

hundred and twenty three thousand and eight in 2006.6 It occupies the south

eastern part of the former Okigwe Division of Owerri Province. Isuikwuato

is bounded on the north by Uturu also in Isuikwuato Local Government Area

of Abia State, and Ishigu in Ivo Local Government Area of Ebonyi State. Its

neighbours to the east are Alayi and Ugwueke both in Bende Local

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

Government Area and Ohuhu in Umuahia North Local Government Area of

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

Government Area of Imo State.7

Stating the Problem

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

Isuikwuato. The early works on this subject up to the 1950s are sketchy and

lacking in depth. The study area is lucky to have well educated men and

women in various professions who have contributed meaningfully to the

development of the village group and most of them are what they are today

because of their education. Ironically, the contribution of western education

_________________6. Divisional Office, Isuikwuato, 2006. 7. O. Ugbor, The Origin of Isukwuato (Aba: E. P. Publishers, 1959), 2.

3

to the well being of Isuikwuato in particular has been left largely to

conjectures. These lapses, if not filled, will create a serious gap in

scholarship that could affect researchers who would wish to investigate this

subject further. It is this lapse that this work intends to correct.

The Purpose of the Study

The purpose of the study is to consider the progress that had taken

place since the introduction of Western education to Isuikwuato between

1914 to 2009. It ascertains the impact which the introduction of Western

education had on the general wellbeing of the people and the development of

the study area. The study examines the nature and pattern of educational

system as well as the factors that made it possible for its growth from the

colonial period up to 2009.

Scope of the Study

This work covers the period 1914 to 2009. The work assesses the

activities of various missionary agencies that established contact with

Isuikwuato since 1914. It equally studies the development of Western

education in Isuikwuato when the Eastern Government took over the schools

in 1957 and thereafter, the subsequent introduction of the Universal Basic

Education in 2000 by the Federal Government under President Olusegun

4

Obasanjo. The work ends in 2009 by which time, the UBE scheme had

begun to yield some positive results.

Literature Review

As already stated earlier, there is paucity of information on the

development of Western education in Isuikwuato. Earlier works on the issue

lack depth though useful references are made from them.

O. B. Ogwo, a former Chairman of Ezere community, tried to

document the history of Isuikwuato. His unpublished work “History of

Isuikwuato: Past and Present” (1975) contains the history of Western

education in Isuikwuato.8 His work gives useful information on early

mission schools in Isuikwuato. Origin of Isuikwuato (1920) by Onwudinjo

Ugbor traces the history of Isuikwuato from earliest times to 1950. The book

documents Isuikwuato’s relationship with the earliest Christian mission,

specifically the Methodist and Roman Catholic missions.9 The work

provides useful information on the history of western education in

Isuikwuato.

J. C. Anene’s Southern Nigeria in Transition, 1885-190610, is an eye

opener to the activities of the European missionary activities especially

_____________________8. O. B. Ogwo, “History of Isuikwuato: past and present” (Unpublished work, 1975).9. O. Ugbor, the origin of Isuikwuato, 52.10. J. C. Anene, Southern Nigerian… 311.

5

in the field of western education. F. K. Ekechi’s book Missionary

Enterprises and Rivalry in Igbo land 1885-191411 is useful in reconstructing

the coming of Christian missionaries in Igboland and the introduction of

western education in Isuikwuato. The book is useful in its attempt to

ascertain the reasons for the introduction of western education by the

Europeans in Igboland in particular.

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

Ozigbo’s A History of Igbo land in the Twentieth century (1999) lays

emphasis on Igbo education.12 Though Isuikwuato is not mentioned in the

book, is still useful as a guide to the study of western education in Igboland

generally and, in the reconstruction of traditional and western forms of

education in Isuikwuato.

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

1970 to the present (1985) studies the proliferation of churches in Igbo

land.13 The book uses Isuikwuato as a case study and highlights how various

agencies that entered Isuikwuato established schools. Though Okozie’s book

lack dept, it will be useful in reconstructing the coming of Christian

missions

_______________________11. F. K. Ekechi, Missionary Enterprise and Rivalry in Igbo land, 30.

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12. Ikenga R.A Ozigbo, History of Igboland in the 20th century Enugu: Snaap Press, 1999).13.Abel. Okezie, Encounter with Jesus: Christianity in Igboland 1970-present (Port-Harcourt: Victory Press, 1985), 22. especially the Roman Catholic and the Methodist Missions to Isuikwuato

and the introduction of western education in the area.

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

(1966), epitomes the earliest attempts at the introduction of western

education in Nigeria.14 Though his work did not cover educational activities

in the interior of South-eastern15 Nigeria, it still gives useful information on

the activities of the European educational agencies in Nigeria that are

relevant to Isuikwuato.

G. T. Basden, Niger Ibos (1966) examines the activities of various

education agencies among the Niger Igbo areas of Nigeria, which includes

some parts of Igboland.16 His work helps to elucidate the misery surrounding

the coming of Christian missions and their education activities in Eastern

Nigeria. It will equally be useful in the reconstruction of the earliest

educational activities among the Igbo people especially those in Isuikwuato.

B. O. Ukeji in Education for Social Reconstruction (1966),

streamlines the need for education in Nigeria.17 His work looks at the

changes that took place in Nigerian educational sector since independence

__________________14. E. A. Ayandele, Missionary Impact on Modern Nigeria, 1842-1919 (London: Longman Press, 1966). 15. Southeastern Nigeria was before used interchangeably with Eastern Nigeria to refer to the same location and their

peoples. In 1999 Nigeria was restructured into geo-political zones, South east became the name for the five states

7

of Igboland. In this work, South east is used with regard to the geo-political zone populated by the Igbo ethnic group.

16. G. T. Basden, Niger Ibos (London: Longman Press, 1966).

8

and the need for change of education policy. The book is a veritable tool for

the reconstruction of post-independent educational activities among

Nigerians generally and Isuikwuato in particular.

A. B. Fafunwa, History of Education in Nigeria (1974), details the

history of education in Nigeria.18 He looks into changes that took place in

the education sector over time: from the pre-colonial, colonial to post-

colonial Nigeria. He recommends policies that are required for educational

development in Nigeria. The book is a catalyst for analyzing education in

Nigeria and showing its positive and negative effects especially on

Isuikwuato.

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

Future (1980), examines Nigeria’s educational system from the pre-colonial

period to the UPE scheme of 1976 to 1979.19 The book is relevant in

analyzing educational development in Nigeria especially the Universal

Primary Education Scheme between 1976 and 1979. Isuikwuato educational

development is involved in such analysis.

T. Edun’s “A Case for Reform in the Universal Basic Education

programme in Nigeria (2008), highlights the inadequacy of the UBE scheme

____________________17. B. O. Ukeji, Education for Social Reconstruction (London: Macmillian Press, 1966).18. A. B. Fafunwa, History of Education in Nigeria (London: George-Allen and Unwin, 1974).19. C. O. Taiwo, The Nigeria Education System: Past, Present and Future (Lagos: Thomas Nelson, 1980), 102.

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in Nigeria.20 The article exposes the imbalances in the implementation of the

UBE scheme in some parts of the country. Though particular reference was

not made to Isuikwuato, the article is used to show the failure of the scheme

in Isuikwuato.

In all, none of the works mentioned above provides concise

information on the development of western education in Isuikwuato in the

period under review. It is this gap that this study addresses.

Methodology, Sources and Organization

The work employs the qualitative research approach. The researcher

conducted personal interviews in Isuikwuato among educated old people as

well as informed community leaders who kept personal document on the

community. A qualitative purposive sampling procedure was used for close

investigation on primary schools, and discussion with headmasters and

headmistresses. Principals of secondary schools were also interviewed.

Personal interviews and discussions were used to cross-check the veracity of

earlier ones. In addition useful information were got from newspapers,

journals, government documents, publications and other useful texts.

___________________20. T. Edun, A Case for Reform in the Universal Basic Education Programme in Nigeria, Nigeria Journal of Sociology

of Education vol. (2) No.1.117-121. (2008)

10

Archival searches were also undertaken. Consequently, the research derives

its data from primary and also secondary sources. The primary sources, as

mentioned, are oral information and archival data from the National

Archives Enugu. The secondary sources are drawn from largely published

and unpublished works.

The write-up is organized thematically in chapters. Chapter one serves

as the background of the work. Chapter two, looks at the nature of traditional

education before the introduction of western education in Isuikwuato. It

highlights traditional education in Isuikwuato. It equally discusses the

advent of European missionaries and the establishment of primary schools in

the study area. The roles played by the railway and quarry in the

development of Western education are also highlighted. The establishment

of Local Authority Schools which came on the heels of the Eastern Nigeria

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

Chapter three deals with the post independent governments and the

growth of western education in Isuikwuato, 1960-1970. The chapter

examines circumstances that challenged the establishment of pioneer

secondary schools in Isuikwuato and how they were resolved. Chapter four

assesses the beginning of university education by the people of Isuikwuato

11

and the role played by the earliest recipients of university education in the

development of the people.

Chapter five deals with education in Isuikwuato from the post

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

Primary Education (UPE) scheme and various agencies that made UPE

possible. The effects of the Nigerian Civil War on the scheme and the

consequent East Central State Government’s take-over of schools are

highlighted. The chapter assess the activities of the Local UPE

Implementation Committee in Isuikwuato. It equally assesses the successes

and failures of the Universal Basic Education scheme in Isuikwuato between

2000 and 2009. The progress of secondary education in Isuikwuato in the

post Nigerian Civil War period was highlighted. In some ways, the

introduction of Western Education in Isuikwuato did adversely affect the

culture of the people. Chapter Six examines that issue while simultaneously

highlighting the positive impact on capacity building of the people. Chapter

seven is the summary and conclusion.

Theoretical Framework

Theories are foundations upon which explanations are made. A theory

is a guide to action and aid in search for essential meaning of occurrence.21

___________________21. J. N. Piecterse, Development Theory (London: Sage Press, 2010), 5.

12

In establishing a theoretical framework for this work, exchange theory

comes to mind as the appropriate theory that could be used to investigate the

topic of discussion. Its basic assumption is that Western education is for the

purpose of inculcating European way of life to Africa in all its ramifications.

Exchange theory is a sociological theory formulated by Georg Simmel in

1894. In an essay titled “the problem of sociology”, Simmel concludes that

an exploration of the basic and generic forms of interaction offered the only

viable subject for the nascent discipline of sociology.22

Sociologists view interactions as exchange in three main ways.23 First,

an exchange may be understood as an expression and cementing of already

existing relationship as Levi-Straus does in his discussion of the exchange of

brides in The Elementary Structure of Kingship (1982).24 The introduction of

Western education in Isuikwuato in 1914 is the cementing of European

relation with the people which came as a result of the conquest of the town

in 1906. The second, according to Ekeh, is that interaction may be

understood as the direct exchange of reward where these rewards are viewed

in a behaviourist way as conditioning further responses of the individuals.

_______________________22. G. Simmel, “The problem of Sociology,” in Essay on Sociology, Philosophy and Aesthetices, by Georg Simmel, ed.

and trans. Kurt Wolff (New York: Harper and Row, 1959), 310-336.23. P. Ekeh “Social Exchange Theory: The two traditions” in Ken Menzies (ed.) Sociological theory in use (London:

Routledge and Kegan Paul, 1982), 92-93.

13

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

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

Isuikwuato through conquest, as already stated. But, in order to pacify and

interact with the people, they established schools. Finally, according to

Ekeh, an economic analysis of transactions between people may be extended

to activities not usually thought of as economic (examples: being friends,

giving advice).26 This extension of economic exchange theory helps us to

understand this study as it analyses exchange as a social form in line with

Georg Simmel’s explanation in his Philosophy of Money.

In analyzing education in Isuikwuato from an exchange perspective, it

will be worthy to note that Western education came in conflict with the

traditional education of Isuikwuato. Some features which were alien were

introduced into Isuikwuato like reading and writing, Western legal system,

incipient industrialization and urbanization. Below will elucidate the issue.

Western education in its early days in Isuikwuato, was a ticket for

jobs and employment opportunities as teachers, clerks and interpreters in the

era of colonial rule.27 Economic power thus shifted from the older generation

______________________25. G. Homanns “Social Behaviour: Its Elementary Forms” in Ken Menzies (ed.), Sociological Theory in use (London:

Routtedge and Kegan Paul, 1980), 192-193. 26. Eke, “Social Exchange…”, 38.

14

27. E. M. Igbo and E. E. Anugwon, Social change and Social problem: A Nigeria perspective(Nsukka:. AP Express publishers, 2002), 58.

to the younger generation, particularly as the later graduated as professionals

such as lawyers, doctors, engineers.28 In addition Western education led to

the abandonment of certain traditional institutions and values such as those

based on superstition, magic and charms. Gradually, reason and rationality

began to gain popularity among the population particularly with the

scientific and technological achievements of Western countries.29 Within the

period under study, new and improved materials, devices, techniques and

products have had tremendous impact on change in Isuikwuato.

Related to the above is the English legal system which came hand-in-

hand with colonial rule and Western education to enable western

administrators maintain law and order in Isuikwuato. It systematically

expunged certain indigenous laws deemed to be repugnant to natural justice,

equity and good conscience. Simply put, Western legal system created new

concepts of property rights and ownership based on capitalistic doctrines of

materialism, individualism, and competition as against traditional communal

ownership, sharing, and co-operation.30 Nonetheless, within the concepts of

_____________________28. E. M. Igbo and E. E. Anugwon, Social change…

15

29. His Royal Highness, Eze (Surveyor) Chris Aboh, b.1943, Chairman Isuikwuato Traditional Rulers Council, interview, Eluama, June 2013.

30. Barrister Ken Ahia, b. 1955 President Isuikwuato Development Union, interview, Amaba, June 2013.

16

Western education and legal system, the Igbo including Isuikwuato people

found a new niche for individual ambition and self actualization as was the

case even in the traditional Igbo society.

Other sources of exchange include industrialization and urbanization.

Industrialization is simply the establishment of industries in large numbers

with the result that most of the population involved in agriculture withdrew

their services in preference to work in industries. Thus, farming in

Isuikwuato within the period under study was left mostly in the hands of

women, children and old men.31 Urbanization as it concerns this study refers

to the movement of people from rural communities to towns and cities in

search of new jobs, better wages, and new life styles. Most of Isuikwuato

youthful population have moved, and continue to move into urban centres

and cities like Lagos, Ibadan, Abuja, Kaduna, Enugu, Port-Harcourt, Benin

City and Kano in search of the elusive good life. In the city, the emotional

warmth of brother lines and social solidarity that characterizes life in

traditional rural communities give way to impersonality, anonymity, self

centeredness and competition.32 From exchange theory analyses one will be

_____________________31. Eze Chris Abor, interview cited. 32. Ken Ahia, interview cited.

17

convinced that much of the changes that took place in Isuikwuato between

the 1914 to 2009 has been influenced immensely by the introduction of

Western education.

18

CHAPTER TWO

TRADITIONAL EDUCATION AND INTRODUCTION OF

WESTERN EDUCATION IN ISUIKWUATO, 1914-1950

Traditional Education in Isuikwuato

British colonial masters treated education in Nigeria as non-existent

until they arrived. This could be seen in the type of syllabus which was

designed for the school pupils of that time. The syllabus was devoid of the

background ordinary Nigerian children were familiar with, but rather

contained a good deal of materials from their own culture, which meant

nothing to them. This raises a vital question: was there any form of

education for the Nigerian child before the advent of Europeans? The

question can be answered when a look is taken from the definition of

education as expressed below:

Education is one of those concepts which have many definitions as

there are people who try to define them. For instance, Onwuka sees

education as the united concern of people for the right upbringing of its

children and the improvement of its national life.33 Hans Weiler sees

education as a social mechanism designed to bring about, in the person

_____________________ 33 C. J. A Onwuka, History of Nigerian Education: Philosophical and Historical Dimensions (Onitsha: Geelinks

Publishers, 1997), 35.

19

submitted to it, certain skills and attributes that are judged to be useful and

desirable in his society.34 According to Fafunwa, education changes from

place to place, it adapts itself to new demands and circumstances… and it is

the greatest agent of change in the society. It benefits not only the individual

who receives it but also his society. It is essentially the influence of one

person on another.35 According to Whitehead, education is

“guidance of the individual towards a comprehension of the art of life… the most complete achievement of varied life activity expressing the potentialities of living creatures in the face of its actual environment.36

Based on these definitions, education of children in Isuikwuato started

from infancy and continued till adulthood. Right from birth, children learned

to perform different kinds of physical exercises including racing, jumping,

dancing, climbing, swimming and wrestling.37

Traditional education in Isuikwuato laid considerable emphasis on

character training of a child. The training in this regard was not carried out

in any stipulated form, but through earnest advice, encouragement,

correction as well as rebuke and whipping, as the occasion demanded.38

__________________34. H. Weller, Imperative of Education (London: Crowder press, 2009), 35.35. A. B. C. Fafunwa, The History of Education in Nigeria (London: George Allen and Urwin, 1974).36. A. N. Whitehead. The Aims of Education and other Essays (New York: MacMillian Dress. 1990).50.37. A. N. Okeke, “Traditional Education in Igboland” in F. C. Ogbalu and E. N. Emenajo (eds.), Igbo Language and

Culture, Vol. 11 (Ibadan: University Press, 1982), 17.38..L. A. Cook, A Sociology Appraisal to Education (London: McGraw-Hill, 1999), 6.

20

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

Isuikwuato that much emphasis was laid on it. The real domestic training of

a girl in Isuikwuato began at the age of six. At this age, a girl was made to

help in fetching water, firewood, cleaning the hut and courtyard in the

morning.39 In time she was drawn into a more detailed domestic work such

as cooking and serving the food, caring for the young ones, smearing and

decorating the walls and floors of the hut and other similar domestic

attentions.40 There were no formal rules in domestic training of girls either.

They learned by practicing these activities in their plays and gradually they

became part of the whole system. As girls were doing their normal domestic

routine, they were closely monitored by their mothers. It was the duty of a

mother, as soon as her daughter was old enough, to instruct her on the facts

of life including issues concerning sex and procreation.41

When boys reach the age of fifteen, they were considered ripe for the

unique education that was meant for men. Their age, work, sex as well as

culture bind them closely to their fathers whom they understudy. Traditional

educational curriculum embodied character, and vocational

__________________39. George Umeruike, b. 1926, Traditional Ruler, interview, Ezere, March 2012. 40. Madam Ojiugu Onuoha, b.1942, interview, Eluama, March 2012. 41. Madam Monica Umenuko, b. 1948, Principal and Community Women Leader, interview, Otampa, April 2012.

21

training. It involved acquisition of skills in farming, trade and craft

production, and participation in requisite activities such as masquerade cult

and age-grade association.42 Fathers sought to produce sons who were

honest, respectable, skillful, imitative, imaginative, and who conformed to

the society’s norms and values. Before the contact with European culture, it

was customary for a child to follow the footsteps of his father. As a child, he

accompanied his father to the farm and on trading expeditions and rendered

such assistance as his strength and knowledge permitted.43

Occupational specialization was a function of traditional education in

Isuikwuato. Every child was expected to be independent after a period of

apprenticeship with his parent. This period varied depending on when a

particular parent deemed it necessary. With this position in mind, he was

expected to choose an occupation and learn it. It was common for a child to

specialize in one craft such as basket-making, wine tapping, hunting or

fortune-telling while also having a general knowledge of other occupations.44

Traditional education in Isuikwuato was highly effective with regard

____________________________42. G. T. Basden-Niger Ibos (London: Francass Company, 1966), 139.43.. Nwabuikwu Agbara, b. 1945, Traditional Nze title Holder, interview, Amaibo, April 2012. 44 Madam Moncia Omenuko, interview cited.

22

to rules and good social behaviour of the children. Generally, children were

taught to respect their parents and superiors and to greet them with

becoming modesty and politeness. A child would not eat with his left hand

nor touch any food in the morning without washing his hands and face. It

was generally believed that he might have shaken hands unknowingly with a

spirit being while a sleep in the night.45 At home, boys were taught to be

polite and to treat their juniors with consideration. They were to avoid

stealing, excessive drinking, and seduction of young girls. On the other

hand, girls were brought up at home to acquire appropriate ethics and

models of social behaviour to a greater extent.46 They were taught to sit

properly always so as to maintain their dignity, refrain from visiting young

men in their homes and to receive visitors politely. There was a tendency

among mothers to isolate their female children from other girls who were

generally viewed with distrust in the community because of their bad

behaviour.47 A child who behave well and lived up to societal expectations

was generally considered as well bred and a pride to her family.

In summary therefore, the existence of indigenous education in

Isuikwato predates the coming of the Europeans. Traditional education

_____________________45. Odumuko Aja. b. 1922, retired Methodist Reverend, interview, Acha, June 2012. 46. Ojiugu Onuoha, interview cited. 47. Ojiugu Onuoha, interview cited.

23

served as a forum for instructing children on good moral values, habits and

knowledge of the society.

British Colonial Government and Education in Isuikwuato

Isiukwuato came under British control in 1906. This encounter left a

lasting impression on the people. The people of Isuikwuato had been

autonomous, conducting their affairs with neighbouring clans as peacefully

and diplomatically as possible. A British administrator in charge of Okigwe

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

Report, described the people as,

“extremely independent, suspicious and quick tempered race, fond of intrigue and grasping. On the other hand, they have undoubted intelligence, a keen sense of humour, in fact, in these respects they appear to surpass the other inhabitants of the division.”48

It was natural that they would resist vehemently any attempt to

deprive them of their independence. Isuikwuato was subjugated by military

conquest organized and led by British officers of the colonial government.

A number of Nigerians, especially from Northern Nigeria, made up the

contingent whose superior military power routed and almost exterminated

_____________________48. NAE, 9/1/4738, O. P. 1087 Isuikwuato clan, Intelligence Report by V.F Strangeways, Resident district officer of

Okigwe Division 193,p.58.

24

the entire population of Isuikwuato.49 People were killed and houses were

burnt in the expedition. Farms and crops were ravaged and the white man

became to the people, a symbol of terror and death. Villages were deserted

in the, “Igba Oso Bekie” as the people termed it in vernacular. Many people

hid in the bushes and caves in the bid to escape the torture of the whiteman.50

The people even besought native doctors to conjure swarms of bees to

demobilize the British forces. Notwithstanding such puny resistance, they

were eventually subdued, with major casualties resulting in the depletion of

Isuikwuato population.51

What direct influence has this on the introduction of Western

education in Isuikwuato? To the people, all white men were the same

whether they were administrative officers, religious ministers or

educationists. All were looked upon with awe and suspicion. The people

wondered what good this brutal whites had to offer, and this explains one of

the reasons why they were unwilling to send their children to school at the

inception of Western education. They could not immediately reconcile the

_______________________49.. O. Ugbor, Origin of Isuikwnato, 17.50.. O. Ugbor, Origin of Isuikwato, 18.

25

51. Ibid.

treatment meted to them by the colonial administrators with the promises by

the missionary educators. The people chose to watch and wait, and therefore

were initially apathetic.52

The Railway and the Quarry

By 1914, the Eastern Railway running from Port-Harcourt to Enugu

had been constructed. This had the effect of opening up most of the interior

and enabling a majority of the inhabitants to have some relationship with the

outside world. Isuikwuato alone had three railway stations namely Ovim,

Otampa and Ozara. Mr. Fox-Strangeways, in his intelligence report shed

light on the issue. He reports: “Also as might be expected, the fact that the

Eastern railway runs through Isuikwuato territory had done much to spread a

smattering of English and knowledge of the less desirable adjunct of

civilization. The young men and those living near the railway thus

approximate to the types met with at such places as Umuahia and Port-

Harcourt.53 Thus, the railway, unlike the subjugation and missionary zeal

was an important factor in preparing the people for formal education. The

quarry was opened up at Ovim, almost at the same time as the railway. This

____________________52. O. Ugbor, Origin of Isuikwuato, 19.

26

53. NAE, 9/1/4738, O.P 1087 Isuikwuato clan, Intelligence Report by V. F Strangeways, Resident District Officer of Okigwe Division, 1931, 62.

attracted strangers to the site. These people were more or less insulated from

the culture of the communities in the villages and in time assumed a semi-

urbanized status as a majority of them were relatively literate. It was these

migrants that attended the schools which the indigenous people refused to

allow their children to attend. These stranger elements exerted considerable

influence on citizens of Isuikwuato who later came to recognize the social

and economic benefits of western education and therefore began to allow

their children to attend school.54

Christian Missionaries and the Establishment of Primary Schools

European missionaries brought western formal education to

Isuikwuato. The Methodist mission was the first to come and for over ten

years was the only agency operating in area. The Methodist church was

started in Ahaba on 31 May 1914 and at Ovin on the 31 August 1914. By

1915, there was a resident minister at Ovim, Reverend R. Cawthrone. It was

not difficult to find out why the missionaries were involved in the education

of the people in the area where they operated because they “regarded literacy

as a test for baptism and hence evangelical and educational efforts were

closely connected”.55 As the Christian community increased in number,

___________________

27

54. Mr. Oleka Kanu, b, 1935, retired principal, interview, Isiyi, November 2012.55. E. Williams, Education in the united kingdom dependencies (London: Central office of information, May 1959).

28

education began to outgrow its evangelical beginnings. Between 1914 and

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

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

Ovim and Eluama. At Ovim, the premier school was Obayi which by 1923

had standard four. There was no trained teacher on the staff and promotion

examination was conducted and supervised by the Ibo Boys Institute at

Uzuakoli. In 1931 the school added standard five and for the first time a

trained teacher, Mr. S. A Ufara, was appointed the headmaster. The

geographical coverage of the school was quite extensive, including Lodu,

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

Bee School. It is significant to note that there was no lady teacher on the

staff and in the upper classes there were only a few girls who were, of

course, from the migrant community.56 There was a parallel development at

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

October 1916.57 This was at the instance of Mr. Obiesie Onyejelam who

invited the church to help destroy evil forces in the village especially those

believed to be responsible for the bareness of his wife.58 Reverend

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

__________________________56. Chief Obialo Benson, b.1923, interview, Eluama, August 2012.57. F. W. Dodss, Twenty-six years in Nigeria, Some Results September 1919, “Herald of the primitive Methodist-

Missionary Society xiv (March 1920).58. Reverend Mark Onyeforo, b.1959, Methodist Reverend, interview, Eluama, June 2013.

29

Samson Enoh was sent as the first teacher. Other sections of the town copied

the example of Umuebere and by 1918, schools were established at Obubo

Ekebe, Umuohu, Umuolu in Eluama and Umuobiala.

It was obvious that the community had more schools than it needed,

and in time some of these began to collapse. As a result of this, many of the

schools were merged into a larger unit sited at Afonta in Eluama. By 1922,

the highest class was still standard four.

In 1929 Isu central school was sited between Amiyi and Eluama and

all other schools in the suburb became its feeder schools. Mr. Emore was the

headmaster while Mr. O. Okafor became the assistant in 1930.59 The highest

class was standard five, and school children from all over the division

attended it, some of these included S.N. Okorocha and Richamond

Onyebum, both later became Methodist reverends. Like the school at Ovim,

there were no girls from Isuikwuato in the upper classes; the only girl was

the headmaster’s daughter and later wife to Mr Okafor. This seemed to

reflect the general attitude of the people towards girls’ education. The

indigenous variety, sufficed to make them the house wives they were meant

________________59. Madam Nwakoego Okafor, b. 1924, A retired teacher and community women leader, interview, Amiyi,

November 2012.

30

to be.60

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

What had sustained all the schools was mainly community effort; the

community provided the fund for the running the schools and also manual

labour. The community built classrooms and teachers’ quarters and when

needed largely was responsible for feeding the teachers by contributing

foodstuffs. The Isu Central School suffered a set back in 1931. This was

brought about by a number of factors. The women war of 1929 had a serious

effect on the local community. There seemed to have been a general apathy

and unwillingness to contribute money to support organized institutions like

the schools and administrative units such as local policing of colonial

administrative units. Secondly, there was a locust invasion in Isuikwuato

which devastated the farm crops, and a period of economic crisis set in. A

third factor was the administrative maneuver of Rev. Skinner at Ovim. Rev

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

Central School for the first year until it would be qualified for Government

grant the following year. He promised that the grant which was paid to the

agency in a block sum would be used in developing the school. But

____________________60. Madam Nwakaego Okafor, interview cited.

31

unknown to the Eluama people, he colluded with Ovim people and diverted

the government grant meant for all schools in Isuikwuato into running the

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

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

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

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

Disappointed, the people withdrew all forms of support to Obayi. By 1932

there was no Standard Five schools in Isuikwuato. The mission transferred

its activities to Item, and any pupil in Isuikwuato who desired to go further

______________________61. O. P. 429/25, Unauthorized collection of funds. OWPROF. 7/12/104 of 12th January. 1930 pp.14-17.

32

in his education went outside Isuikwuato for it. 62

Incidentally, attention was turned to girls’ education during this period

of apparent stagnation. In the late 1920s the Methodist Church had

established a welfare centre at Ihube in Okigwe to take care of abnormal

children.63 As time went on, the centre was expanded to give training to

those girls who were to be future wives of catechists.64

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

Mathew Chikizie and Gilbert Uzo living at Ovim applied to Miss Legget,

the missionary in-charge of the welfare centre at Ihube, to extend her

services to Ovim. This request was granted in 1931 and a centre was opened

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

Boarding School. From this time on, the school offered education not only

to would be wives of catechists but to girls within and beyond Isuikwuato. It

is difficult to find any literate house wife in Isuikwuato within this period

under study, who did not pass through this institution.66 In 1947 the school

was upgraded to two years post standard six training to prepare girls for a

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

_________________62. Madam Nwakaego Okafor, interview cited.63. N. A. E., Ok3/1926, Okdist 1/5/1, Annual Report, 1927. 64. Madam Nwakaego Okafor,, interview cited. 65. N. A. E., OP 1864 vol. viii on PROF 8/1/490S Annual Report Owerri province, 1932. 66. Madam Lucy Nwosu, Personal memoir, retrieved on 12 August 2012.

33

school in the next chapter.

However, between 1932 and 1945 the condition of the majority of

schools in Isuikwuato was very poor. Many people who were educated

during this period traveled to distant areas for their education.67 The situation

continued until after World War II and even got worse thereafter. The war

depleted the mission staff and resources to the extent that the schools were

unable to cope. To manage the situation two or more classes were combined

under one teacher. As would be expected, most of the better qualified

teachers left for better appointment in the Government, while some were

absorbed into the Armed Forces.68 By the end of 1945, none of the schools at

Ahaba, Ovim and Eluama could offer classes in the two upper levels five

and six of the senior primary.69 It was in 1951 that the Methodist Schools at

Ovim and Eluama were approved, by the Ministry of Education, to prepare

pupils for the First School Leaving Certificate.70 After 1953, the growth of

schools under Methodist agency was phenomenal. At this point, it will be

helpful to show the nine schools run by the Methodist Mission in Isuikwuato

up to 1960.

_______________________________________67. Madam Lucy Nwosu, b. 1929, retired teacher and Methodist women’s leader, interview, Ovim, August 2012. 68. Madam Lucy Nwosu, personal memoir…25. 69. N. A. E. Ok8 Okdist 2/1/6 Methodist Schools in Okigwe Division 1946. 70. Madam Lucy Nwosu, interview cited.

34

Table 1: Methodist Mission Schools in Isuikwuato, 1960

Name of School Grade No of classes

No of teacher No of pupils

Boys Girls

Nunya JP 3 2 82 46 36Amaibo SP 6 5 178 105 73Ahaba SP 18 19 598 307 291Spence Girls’ School Ovim SP 7 7 261 - 261Oguduasa Central SP 6 6 209 131 78Ovim SP 11 12 390 357 33Eluama SP 12 12 431 245 186Otampa SP 9 8 287 151 136Total 2749 1502 1247

Source: Statistics of Primary and Post-Primary institutions in Eastern Nigeria (1959/1960), Enugu: Ministry of Education.

From the above table some useful information can be extracted.

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

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

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

awareness of the importance of education as the basis for meaningful

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

approved and improved infrastructurally. Secondly, unlike what obtained in

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

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

is necessary as the boys.72

_______________________71. Aja Nnaji, A Personal Memoir retrieved on 5 August 2012.72. Aja Nnaji, A Personal Memoir...

35

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

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

Catholic Mission gained a foothold in Isuikwuato in the midst of conflict. A

girl called Eleagwa Nwaji has been dedicated to a goddess, and she became

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

Isuikwuato, she had nothing to do with free citizens of the society. She could

not be married except to some one in her caste. But James Okoroafor, the

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

Mac Farlane, wanted to marry her, James opposed it and used his position in

the society to organize both members of the church and elders of the town

against Mac Farlane. The high priest of Nneochia, called Anabaraonye,

summoned all the important people in Eluama to decide on a way of dealing

with a man who wanted to defy their goddess. The people became hostile to

Mac Farlane and he had to call in the colonial local police. Temper ran very

high and one of the local volunteer policeman sent to control the situation

was beaten up and his uniform taken away from him.74 Reinforcements were

sent and people were arrested at sight. Those arrested include Church

members like Mark Chima, Udemba, Mazi Onwuka and Francis Okuoha.

_______________________73. Aja Nnaji, b. 1924, retired civil servant, interview, Umuakwua, August 2012. 74. Aja Nnaji, Personal Memoir…

36

The church teacher who precipitated the trouble escaped. Other members of

the church reported the matter to Rev. Cawthrone at Ovim and desired him

to intervene on behalf of those in police custody. Rev. Cawthrone refused on

the grounds that the church members should not have joined the unbelievers

in opposing Mac Farlane since Christianity preached equality of all before

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

After serving the prison sentence, Chima and Udemba rallied some

members of the church to their side and broke way. A delegation led by

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

Father to bring the Roman Catholic Church to Eluama. In 1927, a church

and school under the Roman Catholic Mission were established at Ekebe

Eluama with a section of the community supporting it.76 The school

developed longside and often in rivalry with the Methodist. Within two

decades, the Roman Catholic Mission had established churches and schools

almost in all the areas where the Methodist had. The effect was harmful.

There was duplication of schools, most of them unviable.77 The table in the

next page will make the point clearer.

_________________________75. Aja Nnaji, Personal Memoir…76. N. A. E., Ok8 Okdist 2/1/6 R.C. M. Schools in Okigwe Division 1946.77. Madam Nwakaego Okafor, interview cited

37

Table II. Roman Catholic Mission Schools in Isuikwuato, 1960

Name of School Grade No of Teachers

No of Pupils Boys Girls

St Agnes Eluama SP 5 178 102 76St Patrick Oguduasa SP 6 228 147 81St Paul Nunya 5 179 91 88St Celina Otampa SP 6 208 108 100St Agnes Ozara Ezere JP 3 111 77 34St Martin Acha SP 8 302 194 108St Andrew Umunnekwu Agbo JP 4 146 93 53St Michael Umuebere JP 1 40 14 26Total 1756 1044 712 Source: Statistics of Primary and Post-Primary institutions in Eastern Nigeria (1959/1960) Enugu: Ministry of Education.

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

For example, St. Agnes, Eluama, had a student population of one hundred

and seventy-eight and five teachers, two of whom had Grade II certificates.78

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

Methodist by the time under study but the Catholic authority refused82. The

school was under great financial strain by the community in order to retain

the identity of the agency.79

The Catholic Mission had in conformity with her tradition established

Holy Rosary Schools for girls in a number of places in Isuikwuato, but all

failed and were integrated with the boys.80 It is safe to assert that most of the

________________________78. Madam Nwakaego Okafor, Personal Memoir retrieved on 9 December 2012. 79. Ibid.80.. Madam Nwakaego Okafor, interview cited.

38

Catholic schools in Isuikwuato are at best feeder schools because the number

of pupils were small when compared with the Methodist Schools.

Local Authority School

There were also Local Authority Schools in Isuikwuato. These were

the off-shoot of the Universal Primary Education (U.P.E.) launched in

January 1957 by the Eastern Nigeria Government. The result of this

experiment as exemplified by the circular dispatched from the Eastern

Nigeria Ministry of Education to all district council, secretaries, provincial

education officers showed that the UPE scheme of 1957 was a failure.

The erecting of new and expansion of the buildings of local authority schools is to be the responsibility of the communities and district councils concerned. You are to let the communities realize clearly that to have a school is an opportunity and every thing they do now to make their school live and grow is worthwhile.81

However, what this study is concerned with, is not so much the history of its

development as the effect it had on the already existing denominated

schools, and what reverse effect the scheme suffered. With the introduction

of Universal Primary Education the distinction between aided and non-aided

schools virtually disappeared and the flood-gates of expansion were thrown

___________________81. “Report on the Review of Educational system in Eastern Nigeria (Dike committee report 1959), “Official

Document,” No. 19 Enugu: Ministry of Education, 1962, 10.

39

open.82 The charm of the new educational experiment lured parents to

withdraw some of their children, especially the younger ones, from the

mission schools, since the local authority schools were built very close to the

villages. Besides, parents had suffered very much under the mission schools

in the way of assumed local contributions (financial and manual

contributions), and here was a system that eased their burden which they

grasped with their two hands.

The government of Eastern Nigeria had taken over the running of the

schools. The result was that attendance dropped in the already existing

schools. Many children who otherwise would not have gone to school

flooded the schools. But it should be borne in mind that although almost all

the children of school age were in school at the introduction of the Universal

Primary Education, yet the number was still not sufficient to fill up the

schools provided for the locality.83 As the members of the conference on the

review of education system in Eastern Nigeria found out, “the Universal

Primary Education schools made the confusion more confounded as they

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

_____________________________82 Madam Nwakaego Okafor, interview cited. 83 Eze Chris Aboh, interview cited.84“Report of the conference on the Review of the Education system in Eastern Nigeria, “Official Document”, No. 25

Enugu: Ministry of Education, 1965, 1.

40

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

schools in Isuikwuato owing to denominational rivalries. Table III will

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

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

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

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

Table III Local Authority Schools in Isuikwuato, 1960 Name of School Grade No of Teachers No of Pupils Boys Girls

Amangeleukwu Ovim JP 3 99 46 53

Nunya JP 2 86 45 41

Obinaohia Amiyi JP 3 133 68 45

Uporoto Umuokogbue Eluama JP 3 153 72 81

Umunnekwu Agbo JP 3 77 50 27

Obinaohia Umunnekwu JP 1 37 19 18

Ahaba II JP 3 89 59 30

Mgbelu Otampa JP 3 120 82 38

Amaokwe Amiyi SP 6 229 130 99

Amaba-Umuasua JP 2 67 42 25

Alaochia Amaibo JP 4 135 82 53

Amiyi Obinaohia JP 3 95 59 36

Ugwuntu Isuikwuato JP 2 70 33 37

Ugwuokpuhu Umuerem JP 5 120 70 50

Total 1490 857 613

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

Local Authority Schools were only for traditionalist or those that adopted

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

41

local authority schools barely survived.85

When the government of the region was forced to modify the system

in 1958, owing to mounting financial expenditure on education, many

parents withdrew their children from school since they could not pay for

them. There were cases where pupils were asked by their parents to repeat

classes in order to avoid payment of fees.86 This practice was not in the best

interest of the pupils nor the educational programme of Isuikwuato because

the progress of the pupils and the community was retarded. Worse still, there

was no improvement on the condition of schools in Isuikwuato till the

introduction of the nation wide Universal Primary Education in 1976 at the

end of the civil war. The war which broke out in 1967 further worsened the

condition of the already bartered schools. We shall follow the further

progress of primary education in Isuikwuato in chapter four of this work.

________________________________________

85. “Report of the conference on the Review of Education system in Eastern Nigeria, “Official Document, No. 25 (Enugu: Ministry of Education, 1965), 1.

86. Obialor Benson, interview cited.

CHAPTER THREE

POST INDEPENDENT GOVERNMENTS AND THE GROWTH OF

WESTERN EDUCATION IN ISUIKWUATO BETWEEN 1960 AND 1970

42

Establishment of pioneer secondary school in Isuikwuato

The researcher has decided to give special treatment to the

establishment of secondary schools in Isuikwuato for certain reasons.

Firstly, there was no institution of higher learning in the Isuikwuato in spite

of the early missionary contact until Nigeria became independence.

Secondly, the establishment of a secondary school was by a cultural

organization not by either mission or government.

The achievement of national independence in 1960 ushered an era of

initiative and progress in all spheres of life, especially in education. An open

door system was adopted and permission was given to agencies and

individuals to open schools.87 Besides, Nigerians take over of the

management of certain denominational schools, meant a change in policy. It

was under this situation, that the Methodist Mission thought of converting

the Girls’ Modern School at Ovim into a secondary school. There were,

however, difficulties with this, mostly finance, which delayed the immediate

____________________87. Barrister Ken Ahia, interview cited.

43

implementation of this project, but while the Methodist Mission was still

planning, the Isuikwuato Improvement Association (I.I.A), established a

secondary school in 1961.88 This was not an easy task. Many forces were at

play, and these had considerable impact on the communal spirit of the

people. As the researcher found out, the Isuikwuato Improvement

Association, which was founded in 1953, had been collecting funds towards

higher education in Isuikwuato. A circular letter to its branch members

outside Isuikwuato clearly shows the motive and urgency for a secondary

school in Isuikwuato. It reads:

“The Isuikwuato Improvement Association has been motivated by the entire absence of institution of higher education in Isuikwuato to propose building a secondary school for the purpose of contributing to growth of Okigwe Division.” 89

A three man delegation was sent to tour the branches outside Isuikwuato and

collect funds. Those taxable adults at home were levied two shillings each as

their contribution toward the building of the school. Everybody was

enthusiastic to see the project through, but the first shock came when it was

discovered that Mr. S. Ivonye, the then treasurer at that time had embezzled

_____________________88. Barrister Ken Ahia, interview cited. 89. Letter sent to members of the Isuikwuato Improvement Association, 8 October, 1956 (Coined from the Minutes of

meeting, Isuikwuato Improvement Association Presently known as Isuikwuato Development Union held on 10 November 1956).

44

over one thousand pounds belonging to the Association.90 People protested

and expressed unwillingness to subscribe any more fund to the project. It

looked as if the project would be a colossal failure, but a few people

organized to re-educate the masses and confidence was restored in the

Association. In 1955, the association applied to the Ministry of Education

for permission to open the “Isuikwuato National High School.” 91

There were other problems apart from those above. The people had

trained staff to manage the school when completed and so they applied to

several agencies for proprietorship. The Methodist Mission was written in

1956. The Assistant General Manager of Schools, Rev. W. J. Wood, wrote a

lengthy reply explaining the reason for their refusal of the offer. In 1957 the

Okigwe Northern County Council was written to take up the proprietorship

of the proposed school. On 3rd November of the same year the reply was sent

to the association.

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

____________________90. Barrister Ken Ahia, interview cited.91. Mr. Oleka Kanu, b. 1936, retired principal Isuikwuato high school, interviewed at Isiyi, August 2012.92. Letter from the Okigwe Northern County Council to the Isuikwuato Improvement Association, 3 November 1957

(Coined from the minutes of meeting Isuikwuato Development Union held on 5 February 1958).

45

The association did not have enough money to meet the requirement

of the council and so the next agency, the Roman Catholic Mission, was

contacted in August 1959. A reply from the Bishop’s House at Umuahia

informed the association of the two types of schools run by the Roman

Catholic Mission. The Christ the King College (C. K. C) type, which

involves a complete handing over, and Mbaise Secondary School type or a

partial handing over. It further asked the Association to send some delegates

to discuss which type of handover they wanted. The letter closed with the

assurance that if a handing over was effected, “the students will receive good

physical, mental and moral training according to our age-worm tradition,

their conscience being respected”.93 At a general mass meeting of Isuikwuato

Improvement Association in December 1959 it was unanimously agreed that

the school should adopt the Mbaise system of partial handing over. The

president, Mr. C. N Agu, was authorized to withdraw the sum of six

thousand pounds and deposit it with the Bishop who was to assume

proprietorship of the new school. An agreement was to be drawn between

the association and the Roman Catholic Mission authorities.94

______________________93. Letter from the Roman Catholic Mission to the Isukwuato Improvement Association, 18 August, 1959 (Coined from

the minutes of meeting Isuikwuato Development Union of 7 September 1959). 94. Chief Dr. Emma Nwachukwu, b. 1928, interview, Amaibo, November 2012

46

Problem still remained, however, largely because of sectional

interests. Oguduasa and Amawu were the two sections of Isuikwuato that

organized to found the school, and when it came to choosing a site, each

struggled to have the school built on its own community land95. It entailed

protracted negotiations for the dispute to be settled. The titled elders, Ndi ji

ofo, decreed that any portion of ground approved by a government surveyor

would be acquired by the people for the building of the proposed school and

that no compensation whatsoever would be paid to any claimant to the

land.96 A site was finally chosen around the fifteen mile post on the Okigwe

Isuikwuato road. The foundation stone of the Isuikwuato National High

school was laid on 27th August, 1960.97

But there was another threat to the success of the project. It was

discovered that contrary to the settlement effected by the elders, the

president, and his secretary had entered into agreement with Amuta people

on the land lease. The president accepted on behalf of the association to

award one scholarship every ten years, beginning from the time the school

received the government grant in-aid, to any child from Amuta. This was to

______________________95. Isuikwuato is made up of three sub-community groups namely: Imenyi, Amawu and Oguduasa. Imenyi is made up of

Ahaba, Ezere and Ovim. Amawu is made up of Eluama, Umuasua, Otampa, Amuta, Umuobiala Amaba and Amaebe, whereas Oguduasa comprises of Amaibo, Amiyi, Acha, Nunya and Umunnekwu.

96. Chief Dr. Emma Nwachukwu, interview cited.97. Oleka Kanu, interview cited.

47

last for 99 years when the lease was to be renewed. When this was known, a

section of the community, Umuokugbue Eluama, which was one of the

lessors protested vehemently and even threatened to file an action in the

court restraining the entire community from entering or erecting any

building on the disputed piece of land. Peace was made, and the president

was asked to abrogate the illegal part he made with Amuta.98

A committee of four was appointed to negotiate and sign an

agreement with the Roman Catholic Mission. These were Messrs C. N. Agu,

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

Bishop at Umuahia and brought back to the people a format of the

agreement. There was, unfortunately, objectionable words, in perpetual,

inserted in one of the clauses of the agreement.99 People asked that the word

be deleted forthwith, because it would detract from the aspirations and

projection of the people of Isuikwuato. The committee was asked to

persuade the Bishop to expunge from the agreement the sentence that “the

Catholic Authorities would run the school in perpetual,” or else, no further

transactions would be entered into with them. The next thing that happened

was that it was discovered that two out of the four numbers, Messres C. N.

__________________________98. Chief Dr. Emma Nwachukwu, interview cited. 99. Minutes of Meeting Isuikwuato Improvement Association held on 10 January 1962.

48

Agu and J. E. Ogugua, both of them Roman Catholics, had accepted and

signed the agreement with the Bishop in the absence of the two other

members of the committee, who represented the protestants. The people

grew furious and a crisis was precipitated. On 15 November 1960, the

protestants issued a number of releases showing their displeasure over the

whole happening and ordered their members from further financial and

manual contribution to the school.100

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

In fact, the majority of the people, Roman Catholic, protestants and

traditionalists with-held their support from the school. The Roman Catholic

authorities carried on with the building of the school in spite of this. On 17

___________________100.Chief Dr. Emma Nwachukwu, interview cited.

49

January 1961, the school was opened and christened Annunciation

Secondary School, the Roman Catholic having dropped National High

School (see plate 2). This was a clear indication that the community had no

claims over the school on which it had spent over six thousand pounds. A

protest letter was sent to the Bishop at Umuahia by the association,

“Association is very anxious to know the situation now as change of name

means change of attitude and smooth running of things in the college”.101

The Roman Catholic authorities were adamant and managed the school

purely as a Roman Catholic institution. Religious toleration was only on

paper. Entrance examination into the school was advertised only in the

church bulletin, the Catholic Leader. When at last effort was made by the

community to put across their grievances the Catholic representative, Rev.

Father Unegbu, was most uncompromising.102

The circumstances surrounding the building of the Isuikwuato

National High School nearly killed the communal spirit of the people. The

take over of the school by the government in 1971 resulted in the change of

its name to Isuikwuato High School, partially fulfilling the aspiration of the

____________________101. Letter from the Isuikwuato Improvement Association to the Bishop of Umuahia, 17 January 1962 (Coined from

Minutes of Meeting of Isuikwuato Improvement Association held on 10 January 1962). 102. Emma Nwachukwu, interview cited.

50

people in terms of ensuring secondary education for her youths. In 1964,

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

There were about two hundred and forty students and thirteen teachers. The

school offered students for West African School Certificate Examination for

the first time in 1965.103

We may now come back to the Girls School at Ovim. With the

appointment of S. K. Okpo as Manager and D. O. Omeoga as the Education

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

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

________________________103. Mr. Oleka Kanu, interview cited.

51

dawned. Many schools were established and the existing ones were

strengthened and enlarged. The Girls’ Modern School at Ovim was removed

to Ikot-Ekpene in 1963 and the old site converted into a secondary school,

the Methodist Girls’ Secondary School, Ovim (see plate 3). In 1964 the

school had two classes each of which had over forty students. The total

student population was about one hundred and seventy four. There were nine

teachers, three of which were graduates.104 The school is presently acclaimed

to be the mother of all girls secondary school in the then Old Imo State.105

We shall follow up the progress of secondary school education in Isuikwuato

in chapter five of this work.

_________________104. Mr. Oleka Kanu, interview cited.105. Ibid..

52

CHAPTER FOUR

PIONEERS OF UNIVERSITY EDUCATION AND CAPACITY

BUILDING IN ISUIKWUATO

The First Batch of University Graduates

It is not easy to mention precisely the date for the beginning of

university education in Isuikwuato. The middle of the twentieth century is

said to be the beginning of it. At this point, many indigenes of Isuikwuato

had attended post-primary education and gained admission into universities

for degree programmes.106 These were the people who formed the first batch

of Isuikwuato university graduates. Some of them included Dr. S. A Okorie,

a former Lecturer at the University of Nigeria; Dr. E. N. Ukpabi doctorate

degree holder in education and a former Dean of Student Affairs, University

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

Director of the Medical Centre University of Nigeria and M.N. Nwaji a

doctorate degree holder in chemistry. Others are Professor M. N. Ogbonna

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

Faculty of Education, University of Nigeria, Nsukka, Peter Olekama, an

electrical electronics engineer, Dr. G. N. Ugbam, a medical doctor, Dr. Obi

____________________106. Mr. Oleka Kanu, interview cited.

53

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

University of Nigeria in 1970, Dr. H. N. Nwosu, a political scientist, to

mention a few of the first batch of Isuikwuato educated university elites.107

Some of this first batch of Isuikwuato graduates did their university

education at Ibadan, Nigeria, where they obtained their first degrees in

different fields of study and afterward traveled overseas for their post-

graduate education, while some obtained their first degrees abroad. For

instance, Dr. Emeruwa first attended the University of Ibadan to obtain his

first degree and later his Masters and doctorate degrees in education.

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

Ogbonna obtained all their degrees in foreign universities. Professor

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

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

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

Information gathered by the researcher shows that of all the first batch

of university graduates only very few students benefited from any type of

loan scheme from Isuikwuato communities for the payment of their school

_____________________107. Mr. Okeka Kanu, interview cited.

54

fees. The reason is not far fetched. Some earlier beneficiaries of community

loan schemes in Isuikwuato during the period under study betrayed their

communities after their academic sponsorship. Their lack of gratitude and

non assistance to their benefactors led to the abrogation of the loan scheme

for University education. For instance, Dr. Amiabor in Amaibo who was

given a community scholarship in 1964, abandoned the course of his

community on graduation. Secondly most of them were sons of teachers and

wealthy farmers in those days and they were able to pay their school fees to

some extent before they acquired scholarship awards for their university

education. Most like, Dr. M.N. Nwaji obtained a federal scholarship to study

for his bachelor degree abroad.108

The number of people who had university education before the

Nigerian Civil War were very few when compared with the post civil war

years. This was because the costs of financing education in those days were

so high that not every body could afford it, except a few from wealthy

background or extremely brilliant ones that obtained government

scholarship.109 It is practically impossible to give a precise number of

______________________108. Mr. Okeka Kanu, interview cited. 109. Ibid.

55

Isuikwuato graduates within the period under study. According to Norbert

Okoroegbe, president of club 45 of Isuikwuato, the number of Isuikwuato

graduates in 1967 was around sixty.110 Club 45 is an assemblage of

Isuikwuato graduates formed in 1967 to bring together all educated

university graduates for the purpose of catering for the welfare of the

community. It is called club 45 because at its inception in 1967, the

membership was forty five. The membership of this group is open to willing

Isuikwuato university graduates.

Isuikwuato Graduates and Community Development

Talking about Isuikwuato welfare, this brings us to the contribution of

these educated elites in the development of Isuikwuato. We had earlier noted

how the Methodist mission converted the Girls’ Modern School Ovim to

Methodist Girls’ Secondary School Ovim in 1963. The transformation could

not have been possible without the help of Dick O. Omeoga, the former

principle of the Higher Elementary Training Centre Uzuakoli; who later

became Chairman Eastern Nigerian Scholarship Board and finally the

Education Secretary of the Methodist Church Eastern Nigeria District. An

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

_____________________________110. Dr. Norbert Okoroegbe, b.1954, president club 45 Isuikwuato, interview, mbalano, 25 June 2013.

56

as the female counterpart of the all boys Uzuakoli Methodist College. Again

the wife of the Premier Adama Okpara was a teacher there before she

married Dr. Okpara, Eastern Nigeria Premier.

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

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

Imo State government was made possible by Admiral Ndubuisi Kanu, the

first military Governor of Imo State. He represents a true, patriotic son of

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

Isuikwuato. His administration gave Isuikwuato a road master plan that

stood till 2009. This road accelerated the development of Isuikwuato as

business transaction flourished between Isuikwuato and her neighbours.111

__________________111.Norbert Okoroegbe, interview cited.

57

The starting point of community development is awareness, which is

itself premised on education. A person who is neither education nor aware

does not feel disturbed. Only the person who is enlightened can perceive a

disturbing imperfection in himself and in his environment. The educated

elites helped to change the face of the community. Among club 45 members

who survived the Nigeria Civil War reorganized themselves and embarked

on educating and sensitizing the people on the need for higher education.

They even provided the forum for scholarship award to academically

brilliant youths. The club encouraged the wealthy ones among them to

provide scholarship to deserving youths of Isuikwuato. Late Chief E. O.

Eloagu’s Education Foundation Scheme (EFS) in Eluama was a typical

example of an individual response to the call by club 45. Eloagu education

foundation started in 1975 and had turned out over fifty five recipients

before the death of their mentor in 1999.112

Another umbrella used by educated elites for the development of

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

Development Union is an assemblage of all Isuikwuato indigenes organized

for the development of Isuikwuato. The union was formerly known as

_________________________________112.Norbert Okoroegbe, interview cited.

58

Isuikwuato Improvement Association (I.I.A.). It was formed in 1953, but the

name was charged to Isuikwuato Development Union in 1976 through the

recommendation of Club 45 members. As a development outfit, the

Isuikwuato Development Union with the efforts of other educated indigenes

Plate 5: The front, rear and side view of the I.D.U. Hall commissioned in 2009

fought for the creation of Isuikwuato Local Government Area from hitherto

Isuikwuato/Okigwe Local Government Council in 1991. Equally,

Isuikwuato Development Union in collaboration with other well-meaning

Isuikwuato indigenes embarked on the construction of Isuikwuato

Development Union N60milllion hall complex in 1999. One part of the hall

complex christened Isuikwuato Development Union Hall of Fame was

commissioned in 2008(see plate 5), by Bar. Ken. Ahia, National President

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

59

construction.113

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

Another visible contribution of educated Isuikwuato elites is on

health. Club 45 Isuikwuato has being visible in this sector. Every two years

the club arranges and conducts 3-day free medical programme to one

Isuikwuato community. This programme has helped in solving health related

problem of the people. Benefiting Isuikwuato community is selected by the

Club while other communities are free to travel to the host community to

enjoy the free medical treatment.114 Umuobiala community hosted the 2009

____________________113. Engr Goddy Obialor b. 1985, secretary Club 45 interview, Amuta, 25 June 2013.

114. Ibid.

60

edition of this health fiesta (see plate 7).

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

Finally in this chapter, it will be fair to say that Isuikwuato educated

sons have helped in shaping the development and capacity building of the

community. Instances have shown that a good number of Isuikwuato people

that worked in the University of Nigeria Nsukka in 1970s and 1980s came

under the tutelages of Dr. E. N. Ukpabi and Dr. H. N. Emeruwa. Equally a

good number of Isuikwuato people in the Armed forces of Nigeria within

this period under study cannot deny the contribution of Rear Admiral

Ndubuisi Kanu retired whereas those in the Nigeria Police Force are

61

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

attributed to Mr. Donald Onyinye Iroham, Assistant Inspector General of

Police retired. In the light of our discussion on education, development and

capacity building in Isuikwuato, one is proud with the roles played by

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

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

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

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

General Ike Nwachukwu retired, Captain Chris Osondu retired for their

immense contributions to better Isuikwuato community at large.115 Their list

___________________115. Ken Ahia, interview cited.

62

is endless. Further contributions of western education in the development of

Isuikwuato will be discussed in chapter six of this work under the

consequences of western education in Isuikwuato.

63

CHAPTER FIVE

EDUCATION IN ISUIKWUATO IN THE POST NIGERIA CIVIL

WAR ERA, 1970-2009

Universal Primary Education Scheme (UPE)

A nation-wide free primary education scheme has never been

attempted before in Nigeria. Before Nigeria’s Independence in 1960,

proprietorship and management of primary schools in Nigeria were largely

in the hands of voluntary agencies and private individuals.116 There were

very few government primary schools. Government formulated education

policies, maintained standard through grants, inspection and approval of

schools, conducting examinations and issuing of certificates but left day to

day running of most primary schools with the missionaries and private

individuals. Schools which did not meet the government approved standard

and requirement in terms of staffing and classroom accommodation were not

approved for grant, and award of certificates. Enrolment in primary schools

was limited because of payment of school fees. Parents who could not pay

the slated school fees did not send their children to schools but the situation

___________________116. B.A. Okunooum, “A call for free education for all” Daily times, July 12, 1974.

64

changed with the introduction of U.P.E. in 1976.117

The Nigeria Federal Military Government of 1976 like other

governments in developing countries, viewed education as the master

determinant of all aspects of change, and the key to unlock the door to

modernization. It was on the basis of this realization that the federal military

government came out with the public policy on Universal Free Primary

Education throughout the country. The government planned and launched

the UPE scheme on 6 September 1976, in her determination to provide

education for every Nigerian child of primary school age in order to

eradicate illiteracy and thereby bring about change.118

Universal Free Primary Education is a public policy which is relevant

to the interest of many people in Nigeria though it involved use of large

amount of resources. The UPE scheme aroused public interest because it

granted every Nigerian child of primary school age equal opportunity to

obtain at least primary education which was formerly the prerogative of few.

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

Commissioner for Education remarked:

______________________117. C.N. Uhah, “Western Education in Africa: the Igbo Experience 1900-1960,” Comparative education review, vol.

24. No. 3 October, (1980), 5.118. G. Fawehinmi, The Peoples’ Right to free education (London: John West Publishers, 1977)

65

“The problems involved in the UPE not withstanding, the Federal government cannot continue to deny the bulk of Nigerians, especially the young ones their right to education for whatever reason.”119

It was believed that there was enough money in the federal

government treasury to finance the UPE scheme. This belief, is however,

borne out of the euphoria over our then apparently abundant naria.120 From

1973 the financial outlook of Nigeria increased substantially, but one should

not be carried away by the absolute figures or the volume of increase

recorded then because the value of money equally fell substantially. In some

instance prices of commodities experienced one hundred to one thousand

percent increase. For example price of cement rose from N1.25 to N5.00 and

above per bag previously 10 cups of garri was sold for 10k, but it was sold at

1 cup for 10k by 1976.121 In all respects, UPE is a programme which

required collective efforts, contributions and full participation of the Federal

Military Government, State Governments, and Local communities for its

successful implementation.122

Universal Primary Education programme in Nigeria was formulated

_________________119. A.Y. Eke, “UPE in Nigeria, A must” Rencussance June 29, 1974. 120. J. C. Anyanwu, “The Effects of Monetary and Fiscal policies under Rational Expectations: The Nigeria Case, 1970-

1988,” (Unpublished) Ph.D. Thesis, University of Ibadan,59. 121. Obialor Benson, interview cited.122. S. Okoro, “Nigeria crippling educational system”, Daily star October 6, 1979.

66

on the basis of recommendations made by the seminar of distinguished

educational experts under the chairmanship of Chief S. O Adebo. The

seminar was convened by the federal military government in 1973 to

deliberate on all aspects of national policy on education. However, some

recommendations of the seminar was modified in the light of changed

circumstances. National Council for Education, the Joint Consultative

Committee on Education, the National Education Research Council and

Federal Ministry of Education officials reviewed, and revised the seminar

recommendations and advised the Federal Military Government on the

implications of the implementation of the scheme which revolved on high

financial and man power requirements.123

Then the Federal Military Government set up a National Education

Policy Implementation Task Force to translate the policy into a workable

blue print that will guide the bodies to be charged with the implementation

of the progamme. It was on the basis of these recommendations that the

former head of state General Yakubu Gowon came out in 1974 with the

public pronouncement about Universal Primary Education programme.

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

_______________123. D. E. Odey, “What is our national policy on Education” Daily times, August 30, 1975.

67

beginning of 1976-1977 school year. From that date, primary education will

be universal and free throughout the country, while from 1979, it will

become compulsory. Under the scheme primary education will last six years,

and primary school will admit children from six years old.124

Furthermore, in recognition of the large capital and recurrent

expenditure of the UPE scheme the Federal Government assumed full

financial responsibility for the scheme in all its various ramifications.

Pending the commencement of the scheme in 1976, the Federal Government

carried out capital expenditure programme in the course of 1975/1976

school year to create facilities required for successful take off by September

1976. In constitutional terms, primary education was transferred from

residual to the concurrent legislative list.125

Universal Primary Education Scheme in Isuikwuato

There were 136 primary schools widely spread in Isuikwuato/Okigwe

Local Government Area in Imo State. Owing to the fact that Isuikwuato had

been separated from Okigwe and is now in present Abia state, it was not

necessary for the researcher to visit all the schools in the former Local

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

_____________________124. Y. Gowon, “UPE in Nigeria” Daily Times, February 25, 1974.125. The Third National Development plan 1975-80 Central Planning office Lagos, 1975.

68

sampling (survey) procedure Isuikwuato which is the theatre of the study

was choosen for close investigation on primary schools, and discussions

with the head masters and mistresses. There are 44 primary schools in

Isuikwuato which were stratified thus:

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

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

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

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

Headmasters and Headmistresses who were found at their respective schools

were interviewed. They gave their analysis of the state of affairs on the

schools in Isuikwuato either after the civil war or after the implementation of

the UPE scheme.126

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

There were no school buildings in some communities for primary

school to start when the war ended in 1970. Temporary sheds, church

buildings, where available, were used as classrooms in such areas.

__________________126.Mrs. Adaugo Maduakor, b. 1962, Headmistress of Umuakwaa Community Primary School, interviewed at

Umuakwua, 10 December 2012.

69

In addition many people lost their personal buildings and belonging

during the war with the result that many local communities were

disorganized immediately after the war. The people could not effectively

organize to contribute money for the rehabilitation and maintenance of the

schools. Many parents could no longer send their children and wards back to

school not to talk of contributing to repair and equip the damaged schools.

Voluntary agencies who ran the schools for the communities had no money

and could not manage the schools. Unviable schools were either closed

down or merged with viable ones.127

East Central State, from which Imo and Anambra states were carved

out, took over the management of schools soon after the civil war. In 1971

East Central State under Ukpabi Asika published an Edict to effect the state

take over of schools. The Edict states that the local community will

participate fully in running and management of schools through the

institution of Parent/Teachers Associations, Membership to Educational

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

____________________128. Obialor Onyeabor, b. 1932, retired Headmaster, interview, UmuaKwua, May 2012.129. Public Education Edict- place of the community. Ministry of Information and Home Affairs, East Central State,

Enugu, 1971.

70

over of schools from the East Central State Government which preceded the

launching of UPE scheme in September 1976.

Local communities who were already impoverished by Nigeria civil

war felt that state government take over of schools relieved them of the

burden of building, rehabilitating and equipping primary schools. Many

communities relaxed their efforts because they felt that the government was

going to rehabilitate and equip schools damaged during the war and build

new ones if need be. Many local communities became indifferent to the cries

of many primary schools for rehabilitation, but after some time when the

erroneous idea of state take over of schools was corrected the local

communities picked up interest once more for their respective schools.129

The response of Isuikwuato people to government call was as a result

of the people desire to develop alongside with other Igbo communities

educationally as well as the spirit of Igbo man’s ways of life. The Igbo in

general, including those from Isuikwuato have outstanding traits of

adaptation and competition. They are always responsive to new situations

and innovations because of the flexibility in their traditional political

structure which predisposes members to wider possibilities of new roles.

_______________________129. Agu Okoronkwo, b. 1932, retired teacher, interview Umuasua, April 2012.

71

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

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

‘Whatever the condition, the Igbos adapt themselves to meet them, and make

their presence felt’.130

Owing to the ways in which the Igbo embrace innovations, one seems

to observe that the Igbo of Isuikwuato saw education as a necessary vehicle

for social change. Education appears to be regarded by many communities

for what it is, that is, the prime determinant of total development process,

master instrument for changing attitudes for transforming social structures,

for sparking or accelerating economic growth and determining new political

pattern.131 The people appeared to have realized that democratic institutions

cannot exist without education, for democracy functions only when the

people are informed and aware, have thirst for knowledge and can exchange

ideas.132

Having developed interest for knowledge, Isuikwuato people realized

that government left alone cannot cope with the demands of Universal

Primary Education. People regrouped to rehabilitate the old schools

_____________________130. Basden, Niger Ibos …. X1. 131. G. B. Dike, “funding education: The knife in Between Nation’s Growth” The Wheel News Paper, 17 November

2003. 132. Eze Moses Egu, b. 1937 Traditional ruler, interview, Ovim, April 2012.

72

damaged during the Nigerian civil war, expanded the existing ones, and built

new schools as the need arose. Some individuals made personal donations

both in kind and cash to primary schools in order to demonstrate their zeal

and interest.

With the introduction of Universal Primary Education scheme many

communities built primary schools very close to their homes. They include:

Umuakwua Ezere, Ezere Uhu, Acha, Otampa and host of other communities.

(see plates 9-12). Many communities made appreciable contributions

towards the success of the scheme. Some provided blocks of

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

73

Plate 10: Acha Central School built in 1976.

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

74

Plate 12: Ahaba community primary school classroom block built in 1976.

classrooms to ease congestion in their respective primary schools. Among

the communities that did so included: the Eluama community which

completed primary school blocks estimated at N2,500 in aid of the universal

primary education programme in the area. Ovim community also completed

construction work on four classroom blocks at the cost of N20,000 at their

central school. The Ahaba community embarked and completed the

construction of an eight classroom block at the cost of N30,000. The women

branch of Umuobiala Aborigines Union (UAU) built and furnished a seven

classroom blocks at the cost of N60,000.133

________________________133 Eze Moses Egu, interview cited.

75

Activities of Local UPE Implementation Committee in Isuikwuato

Under the new local government reforms set up, primary schools

belong to the communities in which they are situated. The local government

councils are the proprietors, and the education committees are to manage,

maintain and distribute the materials and equipment provided by the

Ministry of Education and Information under the Universal Primary

Education scheme.134

In order to add impetus to these arrangements, local universal primary

education implementation committees were established in each local

government area. It is the responsibility of the implementation committee to

tour the local government areas to enlighten the local communities on the

objectives of the scheme and encourage them to build, repair and equip

primary schools in their respective areas.135 From the above discussion the

local communities in Isuikwuato responded well to appeals of the Local

Universal Primary Education Implementation Committees.

Further local community participation in the success of the Universal

___________________135. A. N Nwagwu, UPE: Issues, Prospects and Problems (Benin: Ethiope Publishers, 1976), 25. 136. Mazi Eleanya Oturu, interview cited.

76

Primary Education scheme include: the activities of parents/teachers

associations. These associations formed by the parents and teachers of each

school ensured the welfare of the pupils. Parent’s co-operation was enlisted

through this association. The associations discuss the school problems and

take action as the need arise. Parents levy themselves through their

association to undertake construction of classroom or other projects. A case

in point is Ovim Parents/Teachers Association which had invested over

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

On the decision of the association, parents’ day was organized to

launch funds for specific projects. Parents and well-wishers donated

generously during such occasions. Parents were normally entertained with

sporting events, dances, drama and handwork exhibitions during such

occasions.137 Many headmasters and headmistresses interviewed confirmed

that they had adopted parents/teachers associations as an integral part of

their school administration for taking major decisions.

School Committee: Each primary school had a school committee

_________________________136. Phillips Onwuka, b. 1954, Principal Central Oguduasa Secondary School, interview, Umuobiala, April 2012. 137. Ibid.

77

drawn from the local community in which the school is situated and was

duly recognized by the government. Members of the school committees are

appointed or elected by the local community to look after the primary

schools. The committees represented the interest of their community and

ensured the progress of the schools. They collaborated with the Education

Committee of the local government council, to solve any problem. The

committees work in co-operation with headmasters/headmistresses and

summoned the community to take decisions on major issues as the

implementation committee on local community level.138

Board members: After consultations government appoints some

personalities from the various local communities to the Educational Boards.

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

Some educational board members interviewed confirmed that they held

meetings with their respective communities and wards to educate and

enlighten them on the objectives of the Universal Primary Education and

what is expected of them in order to achieve the desired goals and make the

scheme successful.

Information from interviewees show that many local communities

_____________________138. Okafor Offor, b. 1939, Trader and retired Principal, interview, Amuta, 30 June 2012.

78

were involved in providing infrastructure for primary schools in Isuikwuato.

The local communities’ involvements appear to be contagious and

competitive. No community would want to be left out or castigated for

neglecting its primary school. Construction and maintenance of primary

school were used by various local communities in Isuikwuato as the starting

point for rural development. They felt that their rural primary schools should

compete favourably with the urban primary schools139. From the

observations made it appears that Isuikwuato communities committed

themselves to the success of the Universal Primary Education scheme, hence

they accepted the challenges of supplementing government efforts in

building and equipping primary schools. Indeed, community enthusiasm was

highlighted because these activities began to be seen in the context of rural

development at the end of the civil war. All the community agencies that

assisted the government in prosecuting the UPE scheme made its modest

achievements possible.

Universal Basic Education (UBE) Programme

Universal Basic Education (UBE) is the foundation for sustainable

life-long learning which provided reading, writing and numeric skills. It

_______________________139. Mrs Ujiugo Maduakor, interview cited.

79

comprised a wide variety of formal and non-formal educational activities the

and programmes designed to enable learners acquire functional literacy. In

Nigerian context basic education includes primary, junior secondary and

nomadic education as well as adult literacy. Universal Basic Education

Scheme is an articulated programme of the Federal government to improve

literacy in the country by ensuring that all children of school age actually go

to school to benefit from school instructions.140

The Universal Basic Education Programme which was launched by

President Obasanjo on International Children’s Day on May 27th, 2000 was

designed to span a nine-year period. Nnadozie reports that the programme

will be carried out in planned sequence called “strategic phases”141 and the

accumulative plan is as follows:

UBE YEAR ONE; 2000-2001: Primary one class

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

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

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

_______________________140. “Implementation Guidelines for Universal Basic Education (UBE) Programme” No. 12 (Abuja: Federal Ministry of

Education, 2000), 2. 141. J. C. Nnadozie, “Critical Historical Antecedents of Universal Basic Education”, The Nigeria UBE Journal, vol. 1

No. 12 (2001), 232-237.

80

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

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

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

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

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

Universal Basic Education programme according to Edun covers the

following areas:

Programme/initiations for the childhood care and socialization

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

Special programme for nomadic populations

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

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

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

From the above, it is clear that Universal Basic Education is a very

ambitious programme which spans from the formal, non-formal, life-long

_______________________142. T. Edun, “A Case for Reform in the Universal Basic Education Programe in Nigeria.” Nigeria Journal of Sociology

of Education vol. 2. No. (2008), 1.117-121.

81

skills to learning skills. It is a properly packaged educational programme

meant to change the vision of Nigerians. In keeping with the expanded

vision of education by the world conference, the UBE programme in Nigeria

according to Ukeje has a much wider scope and a more all embracing

coverage than the previous U.P.E of 1976, and all other variants of free and

compulsory education witnessed in Nigeria.143 Supporting this change,

Olutunji noted that education system is always in constant change,

evaluation and products match and mediate in the ever- changing social,

economic, technological and political needs of the society. Stressing his

point, he said

“if the aims and objectives of a nation’s education system is not regularly and systematically analyzed or reviewed, the product will miss the train and trend, and the system will be proffering yesterday’s solution today, instead of looking at tomorrow’s problem today- it will be near useless.”144

The Universal Basic Education in its implementation states that “of

universalize access to basic education, engender a conducive learning

environment and eradicate illiteracy in Nigeria within the shortest possible

________________________143 B.O. “Ukeje, UBE in Nigeria, logistics, implementation strategies.” The Nigeria UBE Journal, Vol. 1. No 1. (2000),

10-21.144. M. O. Olatunji, “The Concept of Life-Long Education and its Application for Nigeria Teacher.” Journal of Teacher

Education, vol. 3. No 2. ( 2009), 10.

82

Time.”145 It is aimed at equipping individuals with such knowledge, skills

and activities that will enable them:

live meaningful and fulfilling lives contribute to the development of the society Derive maximum social, economical, and cultural benefits from the society;Discharge their civil obligations competently. 146

In order to achieve this, they were narrowed to workable objectives which

include:

Developing in the citizenry a strong consciousness for education and a strong commitment for its vigorous promotion. The provision of free universal basic education for every Nigerian child of school going age. Reducing drastically, the incidence of drop-out from the formal school system (through improved) relevance, quality and efficiency). Catering for the learning needs of young persons who, for one reason or the other, have had to interrupt their schooling through appropriate forms of complementary approaches to provision and promotion of basic education, and Ensuring the acquisition of appropriate levels of literacy, numeric, manipulative, communicative and life-long skills as well as the ethnical, moral and civil values for laying a solid foundation for life-long education.147

In order to achieve these objectives Obanya is of the opinion that the

entire basic education spectrum be articulated from a holistic view. This

__________________________145. “Universal Basic Education (UBE) for Nigeria,” (Abuja: Federal Ministry of Education, 2000), 25. 146. Ibid.147. Ibid. 26.

83

84

Informal

Education N

on-formal skill A

cquisition

Com

plementary out of school education

Special group education

Formal education

Life-long learning

Junior secondary

Primary schooling

Early childhood learning

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

dimensions-vertical and horizontal dimensions.148

Vertical and horizontal view of education

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

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

of education. Unfortunately it would appear the Universal Basic Education

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

_____________________148. B. C. Obanya, “Universal Basic Education in Nigeria with focus on Global antecedents UBE” Journal of Education,

Nsukka, vol. 1. No. 3. (2007) ,191-196.

Though free textbooks were provided to all primary schools,

infrastructural projects like classroom buildings were inadequate. Thirty-

85

eight out of forty-four primary schools in Isuikwato benefited from the free

UBE classroom building, meaning that majority of schools in Isuikwuato

benefit from the scheme.149 But worrisome is the fact that ultimate goals of

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

UBE which can be drawn from the vertical and horizontal view of education

above is lacking in Isuikwuato. Under the vertical view of education it was

______________________149. Adauo Maduakor, interview cited.

86

hoped that the UBE scheme should have established preparatory schools for

early childhood learning that will clear ground for primary and junior

schooling for ultimate life-long learning. But the reverse is the case as

infants (children) in Isuikwuato are made to qualify for primary education on

attaining the school age of six years without having the most required early

childhood learning. The few children in Isuikwuato that acquired early

childhood learning were products of private preparatory schools.150

On the horizontal view of education, the UBE scheme in Isuikwuato

did not provided adult education neither were there schools for the

acquisition of non-formal skills, complementary out of school education and

special group education. These inadequacies of Universal Basic Education

scheme buttressed the failure of the scheme in Isuikwuato.

Post Civil War Secondary Education in Isuikwuato

Isuikwuato High School (Annunciation Secondary School) and Ovim

Girls’ Secondary School are the fulcrum for secondary education for

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

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

_____________________________150. Adauo Maduakor, interview cited.

87

already mentioned strove to establish additional secondary schools. Distance

counted as one of the reasons. Secondly, as they began to appreciate the

important of higher education they considered having secondary school in

their towns as a necessity. But the education edict of East Central State of

1970, did not permit the establishment of new secondary school immediately

after the war.151

However, as the issue may be, the existence of only two secondary

school in Isuikwuato is rather too small to sustain increasing number of

primary school leavers in Isuikwuato. Unlike what was obtained under the

East Central State government, the Imo state government created in 1976,

left the establishment of secondary schools in the hands of willing

communities.152 In that light, some communities in Isuikwuato applied to the

Ministry of Education Imo State for approval for the establishment of

Secondary Schools in their areas. Their requests were approved on the

condition that the communities will take responsibility for the construction

of classrooms and staff quarters, while the government will provide the

technical skills like teaching equipment and the posting of staff.153 Under the

_______________________151. Eze Moses Egu, b. 1937, Retired civil servant and traditional ruler, interview, Ovim, April 2012 152. “The Ediet and Rights of parents” East Central State Public Education Edict, No. 4. (Enugu: Ministry of education

government printers, 1970), 2-5.153. Handbook on school Administration Imo State Minstry of Education and Information (Owerri: Government Pinters,

1977).

88

mentioned conditions various secondary schools were established in

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

necessary.

The first school under the scheme was the Acha Technical Secondary

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

Community Association (ACA) and handed over to the government. The

school started with four streams of classes with a student population of a

hundred and forty students.155 The second secondary school built during the

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

_________________154. Imo State Reviwe, Ministry of Education and Information Owerri No. 1. November 1977.

89

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

90

1970s was the Secondary Technical School, Ovim, established and handed

over to government in 1978 by Ovim community.156 The school is

strategically located at the centre of the town. The school land covers an area

of 11.6 hectares. At inception, in 1978, the school had a student population

of two hundred and ten with six classes.157

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

Another educational milestone was reached in Isuikwuato when four

______________________156. Imo State Review, Ministry of Education and Inforatmion, Owerri, No. 3 October 1978. 157. Onwuka Agbai, b. 1959, Principal Ovim Technical Secondary School, interview, School residence, 17 May 2012.

91

additional secondary schools were established in 1980s bringing the total

number to eight. The schools were the Central Oguduasa Secondary School

established in October 1980 and Acha Girls’ Secondary School opened in

the same year. The first Central Oguduasa Secondary School was built by

Communities of Amaibo, Amiyi, Umunnekwu, Nunya and Acha and handed

it over to the government. The second, Acha Girls’ Secondary School was

built by Acha community to supplement Ovim Girls’ Secondary School.158

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

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

______________________158. 1980/1981 Handbook, State Education Commission Okigwe Zone.

92

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

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

93

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

Plate 20: The first classrooms of Junior Secondary Technical School Ovim, built 2005.

94

communities in 1982,159 while Ovim Junior Secondary Technical Secondary

was built by Ovim Community in 2005 bringing the total number of

secondary schools in Isuikwuato to nine.160 (see plates 14-20).

__________________________159. 1981/1982 Handbook, State Education Commission Okigwe Zone 160. Post Primary School Management Board (PSSMB) Isuikwuato, School record and statistics 2005.

95

CHAPTER SIX

CONSEQUENCES OF WESTERN EDUCATION ON ISUIKWUATO, 1914-2009

Consequences of Western Education on Isuikwuato

Western education is undoubtedly the most powerful agency for

development. This applies to the individual as well as the nation. In the

context of the contemporary world, it has been shown that an educated

person is better equipped than the uneducated.

The advent and dissemination of western education in Isuikwuato had

an impact of revolutionary character. Western education allied itself with

Christianity and, by so doing, was able to penetrate into the town. Having

been accepted by the people, the missionaries built primary schools in

Isuikwuato where children were offered this type of education. The children

who embraced western education were exposed to various subjects hitherto

unknown to them. Through these schools, they acquired new habits of

courtesy and decorum. They were also able to correspond in English

language. After they graduated from these schools, many of them went to

post-primary and teacher training institutions as well as universities for

higher learning.

As part of their effort to bring western education home to themselves,

the people founded the Isuikwuato Development Union with its headquarters

96

in Isuikwuato and branches throughout the country. This body played a very

significant role in the expansion of western education in Isuikwuato through

its educational projects and scholarship schemes. It also played a part in the

establishment of the Girl’s and Boys’ secondary schools in Isuikwuato.161

Within the period under study, there were many university graduates,

teachers and other educated professionals such as doctors and lawyers. There

are many private hospitals in Isuikwuato built by some of these medical

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

97

______________________161. Eze Chris Abok, interview cited.

Plate 22: His Royal Majesty (Eze (Sir, Dr.) Ezo Ukandu Enyi na Obiangwu of Imenyi Ancient Kingdom. Educated Isuikwuato Traditional ruler.

doctors. Even the traditional ruler ship has been hijacked by educated

indigenes (see plates 21-22). The educated members of the Isuikwuato

Development Union were instrumental in the pipe-borne water projects in

strategic towns and locations in Isuikwuato and in the building of the IDU

hall. There are several other projects carried out by the union that are too

numerous to be mentioned here.

Western education made its impact felt in the improvement of the

sanitary condition of the people. With courses on elementary hygiene

98

offered in schools, the people were taught to wash their clothes, cut their

hairs and nails and brush their teeth regularly. As a result the pupils strove to

live hygienically right while in school. They appreciated the value of good

ventilation in a house. Later, they tried as much as possible to build well

ventilated houses.162

Western education made the young men and women to migrate to the

urban areas where many contracted marriages with girls and boys from

neighbouring towns and even other ethnic groups. The intermarriages helped

to improve inter-town or group relations.163 It also had profound effect on

traditional ignorance and superstitions. Prior to the advent of the

missionaries and western education, Isuikwuato people believed in many

superstition practices. The killing of twins was carried out on a mass scale

because of such beliefs. Any woman who gave birth to twins was believed to

have committed an abomination. The twins were consequently exposed and

allowed to die a gradual death in the evil forest.164 Through its gradual

process of indoctrination with western ideas, western education helped

destroy these and similar superstitions.

Further more, the introduction of western education to Isuikwuato had

99

____________________162. Mrs. Helen Nnaji, b. 1932, Retired Civil Servant and Women leader, interview, Umuobiala, 4 January 2013. 163. Ibid..164. Ibid.

100

some negative impact too. The pupils groomed in the Western school

acquired a taste for European goods and way of living. The school became

the most important mechanisms for detaching the young from traditional

beliefs, conventions and practices.165

The acquisition of western education encouraged labour migration

from the rural to the urban areas. The school leavers left their homes for

these centres in search of employment. This urban drift tended to denude the

rural areas their youths. With the able bodied men and women gone to the

towns and good number of children in schools, farming which had been the

people’s main occupation was utterly neglected. Within the period under

study only few people made a living through farming.

Western education has immensely disrupted and restructured the

culture of Isuikwuato. Babs Fafunwa has emphasized that the educated

Africans tended to shun the culture of their people. They preferred the

music, dress, habits, food, art, of the western world. The missionaries

themselves, both through their teachings and attitudes, discouraged things

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

_____________________________

165. F. K. Elechi, Missionary Enterprise, 23-27.

sentiment, thought, habit and religion.166

101

The missionaries, particularly through their schools, made the most

revolutionary demands on Nigerians. They were eager to over-throw the

traditional social order and to replace it with one that was foreign.167 All

these are true of Isuikwuato.

For instance, the Ekpe, Okonko and Oborni festivals have ceased to

be what they were in the past. Through western education, youths developed

a negative regard for the traditional education of Isuikwuato. They tended to

see it as inferior to western education. In Isuikwuato within the period of

study, a large portion of educated elites regard the above mentioned festivals

as heathen and uncivilized hence they had been abandoned.168

Western education gravely undermined the traditional education. In

Isuikwuato it is very difficult now to see a child who can recite the names of

different birds and animals. Traditional wresting, dancing, thatching of a

house, tapping of palm wine and hunting have been neglected. Decoration of

the body with cam wood by the girls is now a thing of the past. Decorum

______________________166. Babs A. Fafunwa, A Shot History of Nigeria Higher Education (London and Lagos: Macmillian, 1971), 10. 167. Ibid 13. 168. F. K. Elechi, Missionary Enterprise … 17.

102

is no longer the order of the day. Children have neglected this aspect of

culture because the traditional education that emphasized it has been de-

emphasized by western education. Lastly, the age grade system which

played a leading role in the administration of Isuikwuato has been de-

emphasized in favour of literate councilors.169

_____________________169 Eze Chris Aboh, interview cited.

103

CHAPTER SEVEN

SUMMARY AND CONCLUSION

Over view

One cannot but infer from the preceding chapters that missionaries

were responsible for the introduction of formal education in Isuikwuato; but

what has been the concern of the researcher is the rate of its growth. Certain

factors have influenced, either for good or bad, the growth of formal

education in Isuikwuato. Some have retarded its rapid development.

The method of the missionary educationists, who seemed to lack

sociological knowledge, could not easily win the co-operation of the native

people. It must, however, be understood that forces of conservation came

into play and made matters worse. There were instances when the

missionaries and few converts combined to oppose the indigenous religious

practices and under such situation the growth of education was stunted.

Denominational rivalries contributed in no small way to the slow pace

of education in Isuikwuato especially before the government take over of

schools in the 1970s. There were numerous examples in the main body of

the essay of mushroom schools which were established by different

denominations to compete with those of the others. These led to

unavailability of many of the schools and moreover, to a serious

104

handicapping of the people, whose initiative have been dulled by the failure

of most of the schools, allegiance to denominations also ruined communal

effort. There were religious considerations that made some people who were

entrusted with public welfare to will it over to the Roman Catholic Mission.

The consequences of this misplaced loyalty dangerously impaired communal

unity in Isuikwuato.

Sectionalism and personal interests have militated against the progress

of education in Isuikwuato. Many of the proposals for the building of the

schools and the improvement of Isuikwuato have been dropped because of

sectional and personal interests. For example, the choice of a site for the

community secondary school was a tug-of-war as each section of the

community wanted it built on its grounds; when the site was finally chosen,

the lease of the land almost resulted in litigation. It was personal and selfish

interests that made some of the officers of the people embezzle the money

entrusted to them. The untoward action shook the confidence of the people

and caused the temporary withdrawal of their co-operation.

The Nigerian Civil War equally had serious effect on the educational

growth of Isuikwuato. The civil war which was fought between 1967 and

1970 affected both life and property of Isuikwuato people hence most young

pupils and students lost their lives and community property including school

105

buildings and facility were destroyed. The government of Ukpabi Asika,

appointed immediately after the war, did not help matters as little or no

attention was paid to education rehabilitation and reconstruction. Even with

the introduction of the Universal Primary Education in 1976 which was

envisaged at the inception to enhance the educational needs of Nigerian did

not achieved much. Instead, the government in one way or the other handed

the implementation of the UBE over to the local people. To address the

inadequacies and lapses of the Universal Primary Education programme of

1976, another programme christened Universal Basic Education (UBE) was

created by President Olusegun Obasanjo administration in 2000. Though the

UBE scheme is still in operational by the time of this research, the dividends

of the scheme, which according to its original blue print was expected to

flower by 2009, have not yet materialized in Isuikwuato.

Conclusion

In conclusion, however, progress was made in education in

Isuikwuato during the period under study. Without the sacrifice and

handwork of voluntary agencies, little could have been achieved. There is, of

course, an additional factor-the awareness and preparedness of the people to

learn. Happily, communal effort has complemented that of the voluntary

agencies in the provision of access to education in Isuikwuato. Over all the

106

success of western education in Isuikwuato despite the various negative

forces that stood on its way has been a resounding success.

107

SOURCES AND BIBLIOGRAPHY

A: Primary Sources

A.I:Oral Interview

LIST OF INTERVIEWEES S/No Name Age Village Date Place of interview Occupation /Status1 George Umezuruike 86 Ezere 7/3/2012 Ezere Traditional ruler/Retired

civil savant 2 Madam Ojiugo Onuoha 70 Eluama 8/3/12 Eluama Retired teacher and

community women leader 3 Monica Umenuko 54 Otampa 16/3/12 Otampa Principal/community leader 4 Mazi Eleanya Oturu 78 Ahaba 18/3/12 Ahaba Retired principal/past

president Isuikwuato Development Union, Nsukka Branch

5 Phillips Onwuka 54 Umuobiala 2/4/12 Mbano Principal 6 Innocent Chima 58 Acha 3/4/12 Acha Principal 7 Peter Nwakanma 55 Amaba 10/4/12 Enugu Legal practitioner/former

Chairman Isuikwuato L.G.A 8 Moses Egu 75 Ovim 14/4/12 Ovim Traditional ruler 9 Agu Okoronkwo 80 Umuasua 24/4/12 Umuasua Retired teacher 10 Ndubuisi Ahia 70 Amiyi 2/5/12 Amiyi Public servant 11 Chinedu Aruh 68 Umunnek

wu 11/5/12 Enugu Medial practitioner

12 Onwuka Agbai 52 Nunya 17/5/12 Nunya Principal 13 Obialor Onyeabor 80 Umuakwua 20/5/12 Umuakwua Retired Headmaster 14 Onuoha Okwubuiro 90 Ozara 17/6/12 Ozara Village head/retired farmer15 Okafor Offor 78 Amuta 30/6/12 Amuta Retired Principal/Former

Educational Board Member 16 Orji Nwaka 59 Acha 16/7/12 Acha Principal 17 Aja Nnaji 98 Umuakwua 5/8/12 Umuakwua Retired civil servant 18 Oleka Kanu 76 Isiyi 6/8/12 Isiyi Retired principal 19 Lucy Nwosu 83 Ovim 12/8/12 Ovim Retired teacher/Methodist

women leader 20 Obialor Benson 88 Eluama 19/8/12 Eluama Retired teacher/title elder 21 Chief Emma Nwachukwu 85 Amaibo 8/12/12 Amaibo Medical Doctor 22 Mrs. Nwakaego Okafor 90 Eluama 9/12/12 Eluama Retired teacher/community

women leader 23 Mrs. Adaugo Maduakor 52 Umuakwua 10/12/12 Umuakwua Teaching/Headmistress 24 Mrs. Helen Nnaji 80 Umuobiala 4/01/13 Umuobiala Retired principal 25 Mr. Odumuku Aja 90 Acha 22/6/12 Acha Retired Methodist

reverend/community leader 26 Dr. Norbert Okoroegbe 58 Otampa 25/6/13 Mbalano Medical Practitioner 27 Engr. Goddy Obialor 55 Amuta 25/6/13 Mbalano Registered Engineer 28 Rev. Mark Onyeforo 53 Eluama 30/6/12 Eluama Methodist reverend 29 Eze, Chris Abor 70 Eluama 30/6/12 Eluama Traditional Ruler 30 Eze, Ezo Ukandu 82 Ahaba 2/7/2013 Ahaba Traditional Ruler

102

A.2:Archival Materials

N.A.E, 9/1/4738, O.P. 1087, “Intelligence Report on Isuikwuato Clan, Okigwe Division-Owerri Province” by Fox Strangeways (1931).

N. A.E. 9/1/4738, O.P. 1087, “Intelligence Report on Isuikwuato Clan, Okigwe Division- Owerri Province” by Fox Strange ways (1931).

N. A. E., Ok3/1926, Okdist 1/5/1, Annual Report, 1927.

N. A. E. Op1846 Vol. VIII on Prof 8/1/4903 Annual Report Owerri Province, 1932.

N. A. E., Ok8 Okdist 2/1/6 Methodist Schools in Okigwe Division 1946.

A.3:Government Gazettes The Third National Development Plan 1975-1980, Central Planning office

Lagos, 1975.

“Universal Basic Education (UBE) for Nigeria,” Abuja: Federal Ministry of Education, 2000.

Federal Republic of Nigeria, Implementation Guidelines for Universal Basic Education (UBE) Programme. Abuja: Federal Ministry of Education 2000.

“Implementation Guidelines for Universal Basic Education (UBE) Programme,” Abuja: Federal Ministry of Education, 2000.

Statistics of Primary and Post-Primary Institutions in Eastern Nigeria (1959/1960), Enugu: Ministry of Education.

“Report on the Review of Educational System in Eastern Nigeria (Dike Committee Report), “Official Document”, No. 19. Enugu: Ministry of Education, 1962.

“Report on the Conference on the Review of the Education System in Eastern Nigeria, “Official Document,” No.25. Enugu: Ministry of Education, 1965.

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“The Edict and Rights of Parents” East Central State Public Education Edict No. 4 Enugu: Ministry of Education Government Printers, 1970.

Public Education Edict-Place of the Community. Ministry of Information and Home Affairs, East Central State, Enugu: Government printers, 1971.

Ndubuisi Kanu, Introducing Imo State, Owerri: Ministry of Education, 1977.

“Brief on Imo State, Nigeria,” Owerri: Ministry of Education and Information, 1977.

Handbook on School Administration, Imo State Ministry of Education and Information. Owerri: Government printers, 1977.

Imo State Review, Ministry of Education and Information, Owerri, No. I. November 1977.

Imo State Review, Ministry of Education and Information, Owerri, No. 3. October 1978.

1980/1981 Handbook, State Education Commission Okigwe Zone.

1981/982 Handbook, State Education Commission Okigwe Zone.

Post Primary School Management Board (PSSMB) Isuikwuato School Record and Statistics, 2005.

A.4:Town Records

Letter to Members of Isuikwuato Improvement Association, 8 October 1956, from the minutes of meeting, Isuikwuato Improvement Association held on 10 November 1956.

Letter from the Okigwe Northern Country Council to the Isuikwuato Improvement Association, 3 November 1957, minutes of meeting, Isuikwuato Improvement Union held on 5 February 1958.

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Letter from the Roman Catholic Mission to the Isuikwuato Improvement Association 18 August 1959, minutes of meeting, Isuikwuato Improvement Association of 7 September 1959.

Minutes of meeting, Isuikwuato Improvement Association 5 December 1959.

Minutes of Meeting, Isuikwuato Improvement Association held on 10 January 1962.

Letter from the Isuikwuato Improvement Association to the R.C. M. Bishops of Umuahia, 17 January 1962, Minutes of meeting of Isuikwuato Improvement Association held on 10 January 1962.

B: Secondary Sources

B. 1: Newspapers and Magazines:

Eke, A. Y. “UPE in Nigeria, A Must” Renaissance 29 June 1974.

Gowon, Y. “UPE in Nigeria” Daily star, 25 February 1974.

Odey, D.E. “What is our National Policy on Education” Daily Times, 30 August 1975.

Okoro, S. “Nigeria Crippling Educational System” Daily Star, 6 October 1979.

Okunooum, B.N. “A Cell for Free Education for All” Daily Times, 12 July 1974.

Durojaiye, A.O. “UPE” A Revolution all Nigerians Must Support,” New Nigeria, 13 March 1974.

B.2: Journals Edun, J.A. Case for Reform in the Universal Basic Education Programme in

Nigeria, Journal of Sociology of Education. Vol.(2). No. 1. (2008), 117-121.

106

Fafanwa, A. B. “African Education and Social Dynamics” West African Journal of Education, Vol. 10. No 11 (June 1963), 56-58.

Nnadozie, J.C. Critical Historical Antecedents of Universal Basic Education the Nigeria UBE Journal, Vol. 1. No.12 (2001).

Obanya, B.C. Universal Basic Education in Nigeria with focus on Global antecedents UBE Journal, Vol. 1. No.2. (2000).

Okonkwo, O.S. ”Problems, Progress and Issues in Financing and Management of Primary Schools in Nigeria: Proposed solutions” Educator today. A Quarterly Journal of the Federal Ministry of Education vol. I. No.2. (1988).

Olatunji, M.O. The Concept of Life-Long Education and its implication for Nigeria Teacher. A Journal of Teacher Education Kaduna, (2009).

Ubah, C.N. “Western Education in Africa: The Igbo Experience 1900-1960”, Comparative Education Review vol. 24. No. 3 (1980).

Ukeje, B.O. UBE in Nigeria, Logistics, Implementation strategies. The Nigeria UBE Journal, Vol. 1 No. 1. (2000).

Dodss, F.W. Twenty-six years in Nigeria, some results September 1919, “Herald of the primitive Methodist-Missionary Society xiv (March 1920).

B.3: Books

Anene, J. C. Southern Nigeria in Transition 1985-1906. London: Cambridge University Press, 1966.

Anthony, F. The Sociology of Development. Lascasthire: Causeway Press Limited, 1986.

Ayandele, E. A. The Missionary Impact on Modern Nigeria, 1842-1919. London: Longman Press, 1966.

Anyika, F. Methodism in Igboland, Eastern Nigeria 1910-1932: Genesis and Growth. Onitsha: Cape Publishers, 1997.

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Basden G. T. Among the Ibos of Nigeria. London: Francass Company, 1966.

Basden, G. T. Niger Ibos. London: Francass Company, 1966.

Brown, C. N and Hiskette, M. (eds) Conflict and Harmony in Education in Tropical Africa. London: George Allen-Unwin, 1975.

Cook, L. A. A Sociology Appraisal to Education. London: McGraw-Hill, 1994.

Crowther, M. The Story of Nigeria. London: Faber and Faber, 1962.

Datta, A. Education and Society: A Sociology of African Education. Hongkong: MacMillian, 1984.

Ekechi, F. K. Missionary Enterprise and Rivalry in Igboland, 1857-1914. London: Trancass, 1972.

Ekeh, P. “Social Exchange Theory: The two traditions” in Ken Menzies (ed.) Sociological Theory in use. London: Routledge and Kegan Paul, 1982.

Enyi, D; Community Participation in financing Education in Nigeria: A Synthesis of issues, challenges and imperatives. Enugu: Timex, 2011.

Fafunwa, A. B. A Short History of Nigeria Higher Education. London: Mac Malian Press, 1971.

Fafunwa, A. B. History of Education in Nigeria. London: George-Allen and Unwin, 1974.

Gagg, J. Modern Teaching in African Schools. London: Evans Brothers, 1958.

Green, M. M. Igbo Village Affairs.(London: Francass, 1964.

Hilliard, F. H. A Short History of Education in British West Africa. London: Nelson, 1957.

Homanns, G. “Social Behaviour: Its Elementary Forms” in Ken Menzies (ed.), Sociological Theory in use. London: Routtedge and Kegan Paul, 1980.

Holmes, B. Education Policy and the Mission Schools. New York: Holmes and Meier, 1979.

Igbo, E. M. and Anugwom, E. E. Social Change and Social Problem: A Nigeria perspective. Nsukka: AP Express Publishers, 2002.

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Ikime, O. (ed) Groundwork of Nigeria History. Ibadan: Heinman Education Books, 1980.

Isichei E. A History of Igbo People. London Macmalian Press, 1980.

John, G. E. The Sociology of Post Colonial Societies: Economic Disparity, Cultural and Development. Cambridge: University Press, 1966.

Johnson, W. Economic Development in Africa. New York: McGraw Hill, 2002.

McMichael, P. Development and Social Change: A Global Perspective. Thousand Oaka, C.A: Pine Forge Press, 2006.

Mkpa, M. A. Contemporary Issues in Nigerian Education. Awka: Mekslink Publishers 1978.

Morrison, D. R. Education and Politics in Africa. London: Heinemman, 1972.

Nduka, Otonti. Western Education and the Nigeria Cultural Background. London: Oxford University Press, 1964.

Nkokelonye, C. U. History of Education: Ancient and Modern. Nsukka: University Trust Publishers, 2005.

Nwangwu, N. A. (ed) U.P.E: Issues, Prospects and Problems. Benin: Ethiope Publishers, 1979.

Okeke, A. N. “Traditional Education in Igboland”, F.C Ogbalu and E.N Emenajo (eds) Igbo Language and Culture. Ibadan: University Press, 1962.

Okezie, A. Encounter with Jesus: Christianity in Igboland 1970 to Present. Port-Harcourt: Victory Press, 1985.

Onwuka, C. I. A. Introduction to Education: The Nigeria Perspective. Enugu: Ugorin Publisher, 2011.

Onwuka, C. J. A. History of Nigeria Education: Philosophical and Historical Dimensions. Onitsha: Geelinks Publishers, 1997.

Ozigbo, I. R. A. A History of Igboland in the 20th Century. Enugu: Snaap Press, 1999.

Pieterse, J. N. Development Theory. London: Sage Press, 2010.

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Reagan, M. D. Administration of Public Policy. New Jessey: Printeton Press, 1999.

Simmel, G. “The Problem of Sociology,” in Essay on Sociology, Philosophy and Aesthetices, by Georg Simmel, ed. And trans. Kurt Wolff. New York: Harper and Row, 1959.

Taiwo, C. O. The Nigeria Education System: Past, Present and Future. Lagos: Thomas Nelson, 1980.

Ugbor, O. The Origin of Isuikwuato. Aba: E.P Works, 1956.

Ukeje, B. O. Schools and Society in Nigeria. Enugu: Fouth Dimension Publishers 1986.

Ukeje, B. O. Education for Social Reconstruction. London: Macmalian, 1966.

Weiler, H. Imperatives of Education. London: Crowther Press, 2009.

Weiler, H. The Family, Education and Society. London: Routledge and Kegan Paul, 1986.

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

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

B.4: Unpublished Materials

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

Adult Education

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