Moral Problems In Nigerian Educational Institutions
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Moral Problems In Nigerian Educational Institutions
INTRODUCTION
Education is widely regarded as one of the greatest gifts that can be given to a child. Achieving comprehensive education is not solely the responsibility of parents; it requires the active involvement of families, schools, and communities.
Education is a complex and demanding process that requires well-thought-out policies and programs to truly benefit society. These policies must be followed by careful and dedicated implementation to reach the intended goals.
The intricacies of education cannot be fully captured in a few words. Its aim is to impart knowledge and develop skills, transforming individuals into responsible citizens who are valuable to their society or country.
Moral Problems
Freethinking is largely absent in Nigeria’s educational institutions. This is because the country’s schools were originally established by religious groups, primarily European Christian missionaries, who used them as tools for conversion.
The curriculum was dominated by religious teachings, designed to encourage Nigerians to embrace Christianity or Islam, rather than fostering self-realization or intellectual development.
In the early 1970s, the Nigerian government took control of the schools to promote secular values in public education. However, the system has retained its religious character—Islamic in the north and Christian in the south.
The government’s secularization efforts were unsuccessful, and religion continues to exert a strong influence on Nigerian schools, stifling free, independent, and secular thought.
For over a decade, Nigerian educational institutions have been plagued by the actions of cultists and criminals. Tertiary institutions, in particular, have witnessed extreme violence among students.
School authorities often attribute these problems to a lack of faith or religious indifference, leading them to seek help from religious leaders who now frequently hold crusades, prayer sessions, and revivals on campuses. Despite these efforts, the problems persist.
The lines between religious duties and academic work have blurred.
Before colonial rule, education was conducted traditionally by families and communities, with minimal interaction between ethnic groups and little documentation. Religious schools existed in some parts of the country, particularly in the Northern region.
This situation raises important questions: What is knowledge? How is it acquired? How can it be effectively transferred from one person to another? What tools and methods are needed for this process? Who is responsible for it?
I aim to address these questions within the context of Nigeria’s education sector over the past 52 years since Independence.
Western-style education was introduced to Nigeria when European missionaries, supported by merchants, began arriving in the late 19th and early 20th centuries. The education they brought was heavily influenced by religious values and a strong emphasis on morality.
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