Category: Femi Abbas

There may be times when we are powerless to prevent injustice, but there must never be a time when we (should) fail to protest (against injustice).”  By Elie Wiesel

Preamble

This is one of the very rare occasions when this column, ‘The Message’, is compelled to serialise an article. The last time that such occurred was about seven years ago.  That this article is being serialised now is a child of necessity. Ordinarily, professional Journalists who know their onions often strive to avoid serialisation of articles except if it becomes a necessity like on this occasion. Generally, serialisation of articles which often enables good readers to distinguish between professional journalists and mere writers has the tendency of leaving a sour taste in the mouth.

However, the seriousness of this article and the referential importance of its contents are the factors that necessitate its inevitable serialisation. Surely, some serious-minded readers of this column who are intellectually inclined will appreciate the assertion here especially when the implications of the Appeal court in Lagos on the related case vis a vis the provisions of Nigerian constitution is taken into consideration. The delicate case of hijab wearing by Muslim female pupils in public schools, whether in Lagos State or elsewhere, cannot be separated from the big but unnecessary question of who owns Nigerian public schools in the 21st century.

Problem of Diversity   

One good thing about life generally is the ability of the phenomenon called environment to conveniently accommodate the positive angle of life along with the negative angle despite their seeming incompatibility. This means that diversity may not be an oddity after all. It may serve a more purposeful end than humanly perceived. Perhaps that is why the Almighty Allah created all living things in twins of males and females as well as in couples of colours and hues. Yet, despite their natural differences they manage to cohabit without any visible rancour.

Of all the creatures on earth, only human beings believe and emphasise the problem of incompatibility. At least we know that on a single farm land, all sorts of plants ranging from sugarcane to bitter leaf trees grow and cohabit without any visible rancour. And in the ecosystem, (forests or oceans) both the herbivours and carnivours coexist without threatening their habitats. It is only among human beings that the well fed rejoice in preventing the hungry ones from feeding even on remnants. With regard to this manifest situation, what is true of human beings in temporal life is equally true of them in spiritual life. Otherwise, how can some people who are claiming to be of faith insist on preventing others from covering their heads according to the tenets of their faith in a co-financed commonwealth affair when those of others do not prevent the half-naked ones from walking about in nudity despite the natural eyesore that the latter constitutes?

Genesis of schools takeover

According to Dr. Amiel M. Fagbulu (quoted copiously in the first leg of this article last Friday), “the take-over of schools has not been reported upon sufficiently for most people to understand the nefariousness and Machiavellian dimensions attached to it. To start with, it meant loss of income to some proprietors who were actually milking the people while pretending that they were magnanimously making sacrifices for them. Next is the falsehood that the governments did not pay compensation to proprietors. Another was that it was the federal government’s decree that made takeover final and legal. Last but not the least is that by retaining their names government had conceded that take-over was just in name alone. There are other false assumptions that will be dealt with as they are made”.

Fagbulu continues thus: “the takeover of schools was a final act of dissociation of former proprietors from ownership of their schools. The schools no longer belong to them. To talk of Muslim or Christian schools that are run with public funds is absolute nonsense. Any school that is run with public money is a public school. All others are private institutions at whatever level and by whatever name.”

The question of compensation

Also as a continuation of his expert treatise on education in Nigeria, Fagbulu further elucidated on the question of compensation for proprietors of old missionary and privately owned schools in Nigeria as follows: “the question of compensation was raised by the proprietors of most of the Christian- and Muslim-based schools. In the West (of Nigeria), the only bodies I clearly remember as handing over schools voluntarily and with no conditions attached were the Seventh Day Adventist group and Adeola Odutola who owned a fairly good secondary school at Ijebu-Ode. The noisiest ones were sole proprietors who individually owned schools. The discussions were preliminary and informal exchanges to advise both sides before the final decision was taken. The government of the Western State was glad to oblige but what silenced the demand were the conditions put to the proprietors based on government’s sense of fairness to the taxpayers whose funds had been utilised”. They were as follows:

1. “Proprietors would calculate their investment on all structures in the school including the land (x) which by the education laws of the time must be registered in perpetuity in the name of the school (at least in the West)
2. Proprietors would compute the total amount they had incurred in running the school from inception to date of takeover (y)
3. Proprietors would compile a list of the value of all gifts and donations the school had received (p)
4. Government would compile the value of all grants (general and special) that it had paid to the school up to the time of takeover (q).
5. Compensation to proprietors would be C = [(x + y) – (p + q)]”

Fagbulu’s personal comment

When the discerning proprietors among them did the Arithmetic and found out that they would be seriously indebted to government at the end of the exercise, they blinked and went silent. A funny footnote to the exercise was the demand of one or two proprietors who wanted to be paid for their ‘brand’ name. Government had no use for their names anyway and when they eventually lost, they pleaded with government to kindly retain those names, a demand which was graciously granted.”

His further comments

“Heritage has at least two dimensions. Your child can only make claims to what belongs to you. That is one form of heritage. The other like UNESCO’s heritage, relates to values. The pleasure derived from listening to Sonny Ade’s music or reading Achebe’s books are golden gems they have bequeathed to the world. Achebe collects his royalty forever, which means that it is a heritage of his children. We who acclaim and cherish the books are not beneficiaries of the pecuniary offerings. Similarly UNESCO helps preserve those monuments in Egypt say, but it is the Egyptian government and people that own the monuments. The government, when it took over schools took over the land, the structures on them, and the responsibility to continue to run schools. Those who are capitalising on Heritage can be assured that it is their’s to cherish and share with the world. They are free to do so.”

Analytical deduction

In his analytical deduction on the unwarranted controversy over the ownership of public schools in Nigeria, the Octogenarian education expert revealed an eye witness account as follows: “A few students imported the Dancing Club from the Higher College, Yaba to the University College, Ibadan. We started the Bug and later others started the original Cult that was not malevolent. They are part of the history of that institution. The good things keep going from generation to generation and those who cherish them regard them as part of things to be retained forever. Heritage in the sense people are talking about it will survive on its own if the generations want them. There is no law that new influences cannot add their own quota before they pass away. There is nothing stopping those being locked out today from leaving their imprints that will be cherished behind”.

He continued: “The form for the annual census of schools provides for three categories of ‘girls only’, ‘boys only’ and mixed schools. It is the responsibility of government to determine which of its public schools will be designated in any of the three categories. As a part of the process of development if it becomes necessary to alter the gender status of any school especially from a mixed to a single gender and vice-versa, it may be necessary to do some juggling of names. For instance a St. Agnes Girls’ School cannot become mixed and still retain its name. However it could become St. Agnes High School or something equally appropriate without much loss of identity. While the use of adjectives like Junior, Senior, Middle, High, and Primary are helpful indicators of level, those of gender like boy’s, girl’s, and mixed are pointless tautologies as names go. A St, Agnes should have no trouble ministering to both girls and boys, or doing whatever saints are supposed to do for both genders.”

Elderly advice

“Government should not exert any serious effort to take on the trivial exercise of changing the names of schools for the mere fun of it. There must however be rhyme and rhythm in naming schools. Changing the name of an institution will always generate some heat. University of Ife alumni protested to the heavens but UNIFE is today OAU and the heavens have not fallen. It should be possible to reconcile all views with no ulterior motives through dialogue.”

False claim

According to Pa Fagbulu, “the claim that the federal government enforced the takeover is false. Those who are old enough will remember that the exercise was not uniformly executed across the country. The Catholics put up a very tenacious resistance in the East and that slowed implementation. Some states only half-heartedly carried it out simply because Education has always been on the concurrent list and no central government could successfully enforce such a complex maneuver at a swoop even under the military. Decrees merely backed the intention of governments and the people who had spoken through Asabia.”

He went further thus: “One lingering and unfortunate consequence of the takeover of schools is the undeniable fact that standards of education have fallen over the years since the takeover. It is in no way a direct consequence of the proposal but one of implementation by government. In fact the takeover was to be a new beginning whereby the following would take place in the spirit of Adefarasin and Asabia (recommendations): “

1. All existing and new schools would be registered: that implied that the basic minimum requirements for providing good education would be provided in all schools irrespective of who was the proprietor. That would satisfy the demand of the NUT that all educational institutions should provide equal facilities for the children to learn and the teachers to teach
2. All schools would be bound by the same rules and treated equally when being assessed in respect of management, number and quality of staffing, and other areas that deal with the evaluation of the outcome of learning. I had the unpleasant duty of writing to the government of the Western State to give notice of closure in respect of the famous Government College, Ibadan of which I was by law the stand-in proprietor on behalf of the government, due to poor accommodation and general neglect. That decadence as it developed had shown that governments could default in providing fully for their schools and that any measure to avoid that unfortunate situation must be a corner-stone of any changes.
3. All schools would have properly constituted Boards of Governor to oversee the management of the schools as outlined in law. That body would be independent and good enough to get governments to act appropriately in funding schools.”

Naked truth

“At the primary school level in particular, the Local Education Authorities have been greatly handicapped to the extent that it is difficult to believe that they exist at all. The (naked) truth is that governments have increasingly been unable to fund education adequately and though the rates might have been perhaps slower, the rot would have set in anyway if even schools had not been taken over.”

Undeniable fact

Commenting on the recent hullaballoo over hijab and ownership of schools in Osun State, the sage observed as follows: “It is regrettable that a respected body like CAN can display so much ignorance in respect of education in Nigeria. To start with, the State of Osun like the rest of Nigeria cannot discriminate in the provision of educational facilities on the basis of gender or religion. Secondly CAN is operating from a false premise that some schools are Christian schools. All public schools belong to all the people irrespective of their religious beliefs.

“If we Christians want to have schools over which we will have full control, the constitution provides for that. Finally the history of the take-over of schools credited to Gowon is also false. The take-over of schools was a direct consequence of the Asabia Commission and I was the originator of the idea with my colleagues who served after me as advisers to that body.”

Reason for the brouhaha

“A main reason for that action was that the proprietors who received grants from government and fleeced parents through high fees made education very expensive. In spite of not investing their own money in education they failed to pay teachers on time if at all; they tyrannised teachers; they even went as far as not promoting teachers on merit especially if those teachers belonged to other denominations. CAN should please do its research and acknowledge that Adefarasin emancipated teachers and Asabia, its sub-committee recommended the procedures for achieving that end, If CAN needs being educated on this issue, I will oblige. In the meantime, it should stop spreading falsehood.  Aregbesola may or may not be guilty of wanting to Islamise Osun; that is not my concern here. Accusing him of using education is however not true.”

Conclusion

Concluding, Dr. Fagbulu said: “it should be reiterated that public schools belong to the people and that government as the representative of the people has the responsibility to determine the future of education and the direction and shape schools take. There is no problem of education that cannot be solved through dialogue if those involved are sincere and have no hidden agenda. And for the sake of our children, let us take interest in education and make constructive inputs. Government should take the lead and we should walk and work with it all the way.”

Preamble

Experiences of life keep informing us of what people and institutions really are against what they are presumed to be. It is quite unfortunate that Africans especially Nigerians whose livelihood still depends heavily on the imitation of the misconduct of European colonialists without considering the implications of such imitation are the ones proclaiming civilisation in Nigeria’s contemporary times. The Yoruba elite of the Southwest of Nigeria are particularly guilty of this cultural bastardisation.  They are the ones who believe that the ability to speak and write the colonial language called English is what constitutes civilisation. With the foreign languages permanently on their tongues, they have battered their African brains for European brains.

Unlike the Igbo people of Eastern Nigeria and the Hausa people of the North, the Yoruba elite have become a serious embarrassment to their cultural pedigree through the relegation of their linguistic heritage. To them, the legacy of their ancestral lineage is a primordial shame not worth to be called a modern heritage. Thus, in their homes as well as in their public and private discussions, the language of communication is invariably English. And whoever is incapable of speaking Queen’s English or writing Shakespearean prose is primitive and unfit to live in cities and towns. Watch out for an important occasion at the International Conference Centre of the University of Ibadan today and note the formal language of communication on that occasion.

It is, culturally, a laughable orientation attributable only to a tribe of black people who prefer to substitute their naturally endowed culture for that of the wild white people and thereby getting lost in the wilderness of cultural confusion. How can such people who are deeply engrossed in colonial mentality believe in the cultural emancipation of others? Today’s article is not meant for discussing the details of this fundamental aberration that chains a people to the apron of perpetual colonialism. Another day in the near future will do.

Appeal Court ruling in Lagos

Reactions of various colours and hues have been trailing last week’s ruling of the Appeal Court in Lagos State in respect of a litigation over hijab wearing in public schools by Muslim female pupils in that state. But every reaction seems to be an exhibition of antecedent and level of civility on the part of those who have been reacting to it. Last week’s ruling was not the first to be pronounced by a Nigerian court of competent jurisdiction concerning hijab wearing in public schools. It was preceded by a High Court ruling in the same state three years ago and we can still vividly remember the reactions that trailed it.

When a Lagos High Court ruling that prompted an appeal by the litigants in hijab case was pronounced in 2013, there were various reactions which have not lost on us. The affected Muslims, at that time, who got the wrong side of the judgment, did not bring fanaticism into it. They did not take the law into their hands by threatening fire and brimstone. Rather, they simply exhibited civility and adherence to the rule of law by appealing to a higher court. That is civilisation in all its ramifications.

Precedent    

The unnecessary controversy over the right of wearing hijab in public schools by Muslim female pupils in those schools is not peculiar to Lagos  State. A similar court pronouncement was made in an Osun State High Court recently and we know the reactions that trailed it. So we cannot be alarmed by any inflammatory reaction to last week’s ruling from any quarter since we are familiar with its trend as far as such quarters are concerned. The original aim of writing on this topic today is neither to celebrate any victory nor to vilify any recalcitrance. But to congratulate the Lagos State Muslims on their civilised behaviour throughout the period of the case and to further encourage them to stick to the upholding of the rule of law in all circumstances including one of unwarranted provocation.

Meanwhile, the outcome of that case has thrown open a fundamental question which had for long remained tacit. Who owns the public schools in Nigeria generally and in Lagos State in particular? This question becomes germane not because of last week’s ruling that was more about freedom of religion and dressing but because of the future of our children who may have cause to ask questions and want to get the relevant and appropriate answers. The fundamental question of ‘who owns the schools’ deserves a fundamental answer that may become a reference point for our children in future. Luckily, yours sincerely needed not labouring much before answering that question. A foremost Nigerian educationist of Yoruba extraction, Dr. Amiel M. Fagbulu (from Ilesa in Osun State) who incidentally happens to be a Christian has provided the right answer in his (unpublished) professorial book entitled  ‘DEFINING THE FUTURE OF NIGERIAN EDUCATION’ which he wrote about November 2012. In chapter 2 of that book, Pa Fagbulu traced thoroughly the history of schools take-over in Nigeria. The chapter was titled ‘THE OWNERSHIP OF SCHOOLS IN NIGERIA’.

From the book

An excerpt from the book may be of useful reference to any intellectually endowed Nigerian who may be in need of such a reference now or in future. It goes thus:

“Certain events in recent days make it imperative to clarify the issue of who owns schools in Nigeria. This search is complicated by the antecedents that define the history and development of Western education in the country. It is useful therefore to open the search with a brief digression into the history of that type of education with the view of gaining an understanding of the forces that shaped their development from their inception till today.

It is pedestrian to repeat that Western-type education was an import of European missionaries and that the environment in which they propagated their type of education was entirely their personal or collective business, that is until government started meddling in the missionaries’ affairs. That movement started in England where some mainly rich do-gooders felt greatly concerned about the appalling conditions in which children of the poor worked and lived. Coupled with that was the horrendous imagery of the inhuman trade in slaves that filtered to these Christian countries to disturb the serenity of their conscience and awaken the humane elements in them that drove some to seek redemption in Christian deeds that included stopping the slave trade and making legal provisions to assist missionary schools at home and abroad. It must be acknowledged that saving the souls of those poor children was a professed and serious reason of those do-gooders who were so damn serious about that fixation that derived from the fervor of their religion.

Historical background

Education in England was not planned. Ordinances and education codes that were enacted as when needed were the main sources for policy formulation over a period of about 130 years from about 1820 to the time of Nigerian self-government. Some years after they were established and applied in England these bills, codes and ordinances found their way to the colonies where the colonial governments were obliged to adopt and apply them.

Concerned and interested missionary and other groups took the initiative to establish schools and government’s concern was that the purpose for which they were established should be fulfilled. This development implied that sufficient assistance needed to be given to the schools to ensure that they survive to fulfill their dual role of harboring those freed from slavery along the West Coast and providing skills that would serve more the needs of the missionaries than the provision of life skills for those who were lured to go to, and who stayed long enough at school. The children in these institutions provided the fodder for missionaries to use in order to benefit from the fiscal intervention of governments in the form of badly needed grants”.

Source of funds in public schools

“Whichever face one puts on it, the bottom line was that governments became the major sources of funds without which the missionaries would have to go begging at home or abroad. They never adopted the option of closing schools; they persevered and made do with whatever they had. Under those conditions ‘schools’ could sink to any depth of badness. It was to obviate that possibility that governments at home and in the colonies accepted responsibility for ensuring that what was offered to the children especially of the poor in England and the converted in Africa would at least be of some benefit to them. That was how government got dragged into the business of assisting schools.

The promise of grants-in-aid ensured that schools had reliable sources of funding if they attained defined standards.  So the giving of grants was a crucial factor in the rate at which new schools were opened and old ones expanded or improved qualitatively. The fact that schools did desperate things to get listed for grants speaks the obvious that grants have always been the lifeline of almost all missionary schools.

We are lucky that the whole grants-in-aid saga is properly documented in the Phillipson Report. However, since that document is not widely available to the generality of people, I have taken the liberty to use some segment of my writings (Chapter 2 of my unpublished book DEFINING THE FUTURE OF NIGERIAN EDUCATION, November, 2012) here.

The Grants-in-aid Report

“This brief highlight is about the financial assistance that government gave to schools across West Africa as an instrument for improving the quality of instruction being offered to the children in those areas.

The first purely Nigerian Education Ordinance was enacted in 1887. The Board of Education that assumed prominence at this time was empowered to use certain criteria to give grants to different levels from infant, through primary and secondary, to industrial schools. The Board even had the discretion to offer the sum of £10 to poor students to further their education at the secondary level. This and most of what follows come from the Phillipson Report.

Phillipson Report

As early as 1890, the familiar problems arising from the use of untrained ‘teachers’ in schools had become pronounced and problematic. Not only did demand outstrip supply, but many areas that also wanted schools could not be serviced. The consequence was that government had to step in to fill some gaps by establishing its own schools in areas where missionary influence was negligible. By so doing those schools became ‘models’ for the fund-strapped mission schools to copy.  (The Education Code of 1908)

There were therefore generically three types of schools; the government, the mission, and the assisted schools.  Although the so-called government schools were government ‘owned’, the reality was that the local chiefs and Native Courts as appropriate were responsible for the buildings and their maintenance.  In fact, the recurrent cost for which government was supposedly responsible was covered in part by public funds.

The 1916 Regulation abolished the ‘payment-by-result’ procedure of making grants to schools. That was replaced with a better one that took cognizance of the overall efficiency of schools. The immediate effect of this change was a rapid increase in the number of assisted schools. The carefully spelt-out conditions included visit(s) from inspectors. This in turn led to the increased and improved capability of the Department of Education to monitor the appalling and dubious quality of schools in the regions that the Governor-General had commented upon Important Information

What is of importance in this narrative is that from as long ago as 1887, public fund had gone into the running costs of assisted schools. Second, government had actually transferred some of its own schools to the missions in the mid-fifties of the 19th century as contained at p.24 of that very authoritative report. This information has been ignored or denied by the missions when government had cause to reverse this trend more than 80 years later when the grant-in-aid system was being grossly exploited and abused mainly by private proprietors.

After a thorough review of the grants-in-aid system which included one of the best documented and most authoritative writings on education for the period 1842 to 1946, Phillipson made his landmark and well received recommendations under the following heads (pp.93-98):

1. Division of the grants-in-aid vote
2. A national teaching profession
3. Separation scheme for non-Government certificated teachers
4. Staff and organisation of the Education Department in relation to the new grant-in-aid proposals
5. Procedure in connection with the report: implementation.

Documentation

He (Phillipson) then went out specifically to make the following recommendations (p.99):

1. That, in suitable areas and as an experiment, Native Administrations should be encouraged to introduce local education or school rates. (Paragraph 41 (b)).
2. That the Native Authority Ordinance, 1934, be amended so as to allow of local education or school rates being applied to the support of approved Voluntary Agency schools (Paragraph 41 (b)).

iii. That Grants-in-aid of the recurrent recognised expenses of schools and teacher training institutions under regulations 1 to 32 and 34 of the grant-in-aid regulation be classified as Nigerian expenditure and that grant-in-aid of capital and “special purposes” expenditure under regulation 33 should be classified as regional expenditure. (Paragraph 41(f)).

1. That, subject to further consideration in connection with the first allocations of revenue to the Regions due to take place in July next, the special vote ( E150,000 in the 1948-49) Estimates) for Northern Educational Development should also be classified as Nigerian expenditure.
2.  That the provision in the Nigerian Estimates for grants-in-aid of recurrent recognised expenses of schools and teacher training institutions should constitute a division of the Nigeria Estimate under Head 32-Education, the arrangement being as proposed in Paragraph 48.
3. That the question of establishing national scales for certificated teachers, whether employed by the government, Native Administrations, Local Authorities or approved Voluntary Agencies, should be considered by the Director of Education in consultation with the authorities concerned.(paragraph 49)

vii. That the general procedure after the publication of this report should be as outlined in Paragraph 52

viii.   That for the better administration of the scheme proposed, the Senior Service establishment of the Education Department should be strengthened, particularly at the Provincial level. (Paragraph 51)

1949. That the method of payment of grants in aid of primary schools should be as outlined in paragraph 45 (n) and that action should be concerted accordingly between the Education Department and the Accountant-General’s Department as part of the work preparatory to bringing the regulations into effect on 1st January,1949.
1950. That the Government should definitely accept liability for the retiring benefit of non-Government teachers under the proposed superannuation scheme. (Paragraph 50)

“The most relevant part of the Phillipson Report for the 1960s was that the question of establishing national scales for certificated teachers, whether employed by the government, Native Administrations, Local Authorities or approved Voluntary Agencies, should be considered by the Director of Education in consultation with the authorities concerned. (Paragraph 49).

Further details on the ownership of schools will be published in this column next Friday in sha’Allah.