IMPACT OF EDUCATION AND VALUES ON SECURITY CHALLENGES IN UKWA -NGWA LAND

IN ABIA STATE, NIGERIA, (1991-2011)

BY

NWAGBARA, OBINNA EZE CHIJIOKE

PG/M.ED/10/52885

DEPARTMENT OF EDUCATIONAL FOUNDATIONS, FACULTY OF EDUCATION, UNIVERSITY OF NIGERIA, NSUKKA,

OCTOBER, 2012

TITLE PAGE

IMPACT OF EDUCATION AND VALUES ON SECURITY CHALLENGES IN UKWA -NGWA LAND

IN ABIA STATE, NIGERIA, (1991-2011)

BY

NWAGBARA, OBINNA EZE CHIJIOKE

PG/M.ED/10/52885

DEPARTMENT OF EDUCATIONAL FOUNDATIONS, FACULTY OF EDUCATION, UNIVERSITY OF NIGERIA, NSUKKA,

IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE AWARD OF THE DEGREE OF MASTERS OF EDUCATION (M.ED) IN

PHILOSOPHY OF EDUCATION

SUPERVISOR: REV.FR. DR. G. C. ABIOGU

OCTOBER, 2012

APPROVAL PAGE

This project has been approved for the Department of Educational Foundations,

University of Nigeria, Nsukka

By

______________________ ___________________

Rev.Fr. Dr. G. C. Abiogu Rev. Dr. L. K.Ejionueme

Supervisor Internal Examiner

___________________ ___________________

Prof. G. C. Unachukwu Dr. D. U. Ngwoke

External supervisor Head of Department

__________________

Prof. I. C. S. Ifelunni

Dean of Faculty

CERTIFICATION

Nwagbara, Obinna Eze Chijioke, a post-graduate student of the Department of

Educational Foundations, Faculty of Education, University of Nigeria, Nsukka

with the registration number PG/M.ED/10/52885 has successfully completed the

requirements for the course and research work for the Masters degree in

Philosophy of Education as embodied in this project. This study is original and has

not been submitted in part or in full for any diploma or degree of this or any other

university.

_____________________ _________________________

Rev. Fr. Dr. G. C. Abiogu Nwagbara, Obinna Eze Chijioke

Supervisor Student

DEDICATION

This work is dedicated to the victims of the senseless killings in all parts of the

contemporary Nigerian state.

ACKNOWLEDGEMENTS

This research work would not have been a reality without the support of

some distinguished persons that deserve acknowledgement. The researcher

appreciates his amiable supervisor, Rev. Fr. Dr. G. C. Abiogu for his brilliant and

constructive supervision. Father, you were always there to see that this study was

carried out successfully.

Special thanks go to his lecturers, Prof. C. J. A. Onwuka, Dr. P. C. Enemuo,

Dr. (Mrs.) J.O. Chukwu and Dr. J.I. Anyanwu among others for the privilege of

tapping from their wealth of knowledge. The researcher is equally indepted to his

parents, Mr.& Mrs. Eze Nwagbara, and his siblins for giving him the neccessary

backing without which this study would have been a mirage.

Worthy of acknowledgement also is the financial and moral support he

received from his mentor, Obinnaya Uruakpa, and other individuals like

Ugochukwu Onwuma, Ayobami Ilori, Chimaobi Ajuzieogu, Obioma Ubani U.,

Uche Chijioke, Mrs.Ike Eunice, Susi Llewellyn, Elizabeth Sherrie Morris, Udeh

Sabastine, Kingsley Egesi, Mrs. Felicia Nnadi, and Nwokeke Emeka. He also

registers his heartfelt appreciation to his friends Henry Ajuzie, Chinweuba Agaoru,

Mbaji Isaac, Chukwuemeka Okoye, Emekaraonye Chukwunenye F., Nkemjika

Nwakwue, Onwukwe Temple, Nnanna Arukwe, Obisike Victor, Obi Nnamdi,

Ihim Stella, Oluchim Ezeokoye, Chiemeka Ezeokoye, Agbo Chinazom, Ezeuba

Chidiebere, Chioma Nwankwo, Nnetu Vivian, Chioma Njoku, Nwokolo Frankline,

Abugu Victor, Nwonu Austin, Timothy Obi, and Ginikachi Ojinnakafor for their

prayers and words of encouragement. May the good Lord continue to bless you all.

TABLE OF CONTENTS

Approval Page i

Certification ii

Dedication iii

Acknowledgements iv

Table of Contents vi

List of Tables viii

Abstract ix

CHAPTER ONE: INTRODUCTION 1

Background of the study 1

Statement of the problem 7

Purpose of the study 8

Significance of the study 9

Scope of the study 10

Research questions 11

CHAPTER TWO: REVIEW OF LITERATURE 12

Conceptual Framework 13

Concept of Values 13

Concept of Education 32

Concept of Consciousness 36

Concept of Security 42

Theoretical Framework 49

System Theory 49

Hedonism Theory 51

Review of Empirical Studies 52

Study on Plato’s Concept of Crime and Punishment 52

Study on Perceived Impact of Primary Education 53

Study on the Role of Parents in Early Childhood Education 54

Study on Education Resource Utilization and Internal Efficiency 54

Study on Influence of Home Movies on Students’ Perception

of Violent Crimes 55

Summary of Literature Reviewed 56

CHAPTER THREE: RESEARCH METHOD 58

Research Design 58

Area of the Study 58

Population of the Study 59

Sample and Sampling Techniques 59

Instrument for Data Collection 60

Validation of the Instrument 61

Reliability of the Instrument 62

Method of Data Collection 62

Method of Data Analysis 62

CHAPTER FOUR: PRESENTATION OF RESULTS 64

Summary of Findings 76

CHAPTER FIVE: DISCUSSION AND INTERPRETATION 79

Discussion of Findings 79

Implication of the Findings 89

Recommendations 90

Limitations of the Study 92

Suggestions for further studies 93

Conclusion 94

Summary of the study 94

REFERENCES 97

APPENDICES 103

LIST OF TABLES

Table 1: Extent to which education was encouraged in Ukwa- Ngwa land: Mean ratings and standard deviations

Table 2: Dominant Ukwa-Ngwa values: Mean ratings and standard deviations.

Table 3: Determinants of values in Ukwa-Ngwa land between 1991 and 2011:

Mean ratings and standard deviations

Table 4: Differences in the impact of education and values between the traditional and contemporary Ukwa-Ngwa society: Mean ratings and standard deviation

Table 5: The perception of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property: Mean ratings and standard deviation.

Table 6: Ways education and value re-orientation will assist in addressing the security challenges in Ukwa-Ngwa land: Mean ratings and standard deviation

ABSTRACT

Security threat has become a prevalent attribute of Ukwa-Ngwa land in Abia state, Nigeria. Many factors are responsible for the challenges and different strategies have been adopted by both the government and the people over the years to arrest the situation. This study is an attempt to investigate the impact of education and values on security challenges in Ukwa-Ngwa land between the period of 1991 and 2011.The purpose of the study was to ascertain the impact of education and values on the security challenges facing Ukwa-Ngwa land. Descriptive survey design was employed by the researcher to investigate on the impact of education and values on security challenges in Ukwa-Ngwa land. To collect data for the study six research questions were used to elicit information from eight hundred and seven (807) respondents comprising seventy- four (74) traditional rulers, four hundred and ninety-three (493) public secondary school teachers, and one hundred and twenty (120) religious leaders and parents respectively. Simple random sampling was used to select four (4) local government areas involved in the study. The traditional rulers and secondary school teachers were selected using simple random sampling also, while volunteer sampling was used to select the religious leaders and parents respectively. The instrument for data collection was a researcher developed questionnaire titled “Education, values and impact on security questionnaire” (EVISEQ) which contains fourty-nine (49) items. Data collected were analyzed using mean and standard deviation. The findings revealed that education and values did not have much positive impact on security within the period of study. Based on the findings, some recommendations were made.

CHAPTER ONE

INTRODUCTION

Background of the Study

Insecurity has gradually become a prominent issue in the contemporary

Nigerian state. The country is immersed in confusion as acts of violence are now

characteristic features of the society. Despite claims to be on top of the security

situation by the government of the day, security of lives and property has

continued to elude Nigeria. According to Otto and Ukpere, (2012) security refers

to protection against crisis, threats or injury. Security is a vital infrastructure upon

which other infrastructures are built.

There is no section of Nigerian society that is violence free and Ukwa-Ngwa

land in Abia state is not exceptional. Ukwa-Ngwa land, the once serene and

hospitable environment, was thrown into chaotic state of insecurity of lives and

property which crumbled economic, social, and religious activities. According to

Nwamara, (2009) Aba and other parts of Ukwa-Ngwa land was haven for tourist

and entertainment buffs in the 1940s and 1950s. He further stated that the trend

continued after the Nigerian civil war in the 1970s till in the 1980s. However, the

peaceful atmosphere experienced in the area took a different dimension in the

1990s especially in between 1997 and 1998. Human Rights Watch and Centre for

Law Enforcement Education (HRW/CLEEN) (2002), Jones (2008) and Ukoha, Henri-

Ukoha and Emole (2012) stated that there was high level of insecurity in Aba and

its environs by a group of hoodlums known as the mafias in the late 1990s.

The Mafias went about killing and robbing people of their belongings. While

these were happening, (HRW/CLEEN) (2002), Jones (2008) and Ukoha, Henri-

Ukoha and Emole (2012) observed that the police force, saddled with

responsibility to maintain law and order, was found incompetent of handling the

situation. In their argument, the lack of willpower by men of Nigerian police

increased the tempo of criminal activities, led to loss of confidence in the security

agency, and a spontaneous revulsion by traders at Ariaria Shoe Plaza, Aba to take

care of their security themselves. That act by the traders marked the advent of

the vigilante group, widely known as Bakassi Boys.

Bakassi was ruthless and barbaric in her activities, and ended up creating

more problems for the society than it was established to solve. It took brutality to

its peak, thereby introducing the culture of bloodshed with impunity into the

system. According to Harnischfeger, (2003) the activities of Bakassi was a clear

case of gross human rights abuses. Whereas the individual as affirmed in the

Universal Declaration of Human Rights, (1948) has certain inalienable rights,

which include right to life, liberty and security of person, right to a fair and public

hearing, freedom from degrading treatment, arbitrary arrest and detention,

Bakassi Boys did not have any respect for the rights and dignity of man. The

HRW/CLEEN further stated that the group went as far as meddling in the areas of

social and political control. Similarly, Onah (2005: 299) reported that they

“enforced debt payment, chastised women who strayed in marriage and harassed

the critics and opponents of their respective governors”.

There was no system of organized justice in their actions. Cases abound

where people were arrested arbitrarily. Suspected criminals were tortured,

mutilated, decapitated, and the victims burnt in public. As expected, these

disreputable acts affected the psyche of the people. It made them to lose their

sense of humanity, especially the younger generation, and dealt a heavy blow on

the value system of Ukwa-Ngwa society.

The security threat in Ukwa-Ngwa land resurfaced sometime in the year

2008 in a more dreadful way. The area was affected by incessant armed robbery,

abductions, rape, wanton destruction of lives and property, and all sorts of social

vices. Ukwa-Ngwa land was once again made a perfect example of communities

under siege. There was no class of human existence that did not feel the

holocaust. The wave of insecurity according to Ukoha, Henri-Ukoha and Emole

(2012) was brought to national limelight with the abduction of four Executive

Committee Members of the Nigerian Union of Journalist, and the abduction of

fifteen pupils of Abayi International School, Aba in July and September 2010

respectively. The abduction of these pupils attracted widespread condemnation

which forced markets, banks, hospitals, and schools to shut down. The situation in

effect made federal government to deploy the military in the area to help bring

the situation under control.

Looking at the havoc committed over the years in Ukwa-Ngwa land, one

would wonder if the people have values at all. If they have, what values do they

profess? Values contribute immensely in shaping the behavior of a people. It

distinguishes one community from another. According to Amaele in Halima (2011)

values are standards of conduct endorsed and maintained by a society. Similarly,

Okafor (2006) asserted that values are fundamental to all human societies, in

human activities and actions. Values are of different hierarchy. There are spiritual

values, human values, economic values, social values and political values as

enunciated by Nkokelonye, (2005).

The people of traditional Ukwa-Ngwa have qualitative value system. One of

the distinct traditional Ukwa- Ngwa values as stated by Nwaguru (1973) is

resilience. This can be seen in the Aba women riot of 1929; a courageous protest

against taxes imposed by British officials, the 1943 fracas between traders and

soldiers and their role in the 1949 Coal Miners Shooting Riot. The people received

the Europeans in the 1850s with open arms; signifying hospitality. This value of

hospitality persists till date as the area, especially Aba, harbours people from

virtually all the communities in Igboland today and people from other tribes

without any molestation. Other traditional values of Ukwa-Ngwa, which are

observable in other traditional Igbo communities, include dignity of labour,

liberty, filial piety, honesty, responsibility, knowledge, modesty, freedom of

expression, respect for elders, respect for life and property, faith in spiritual

beings, among other values, Nwaguru maintained.

The values mentioned above were instrumental in shaping the behavior of

traditional Ukwa-Ngwa society. They helped maintain cordial relationship among

the people; a condition sine qua non for controlling security challenges in human

existence. Like in every other Igbo community, the contact with the Europeans

and the subsequent colonization got these values twisted. In addition to the

European influence on Ukwa-Ngwa values, the thirty months Nigerian civil war

also did more harm to the values of the people as the area was badly hit.

Education is vital in shaping and maintaining the values of a people. It is the

life wire of every society. Nkokelonye (2005) perceived education, as the process

of bringing the individual in agreement with past, present and future civilization;

with civilization as the art of living in harmony, and transmitting to the individual

the moral content of that civilization and methods of self control. He further

noted that education can be used to reform the society; and the best education is

that which trains the character of its citizens. Education is the greatest force for

positive change. In line with this, Alawa & Osinem (2009) observed that education

brings about permanent change in behaviour gained through activity, training or

observation.

The people of traditional Ukwa- Ngwa are known to be lovers of education,

and education had great impact on their lives. This according to Nwaguru (1973)

can be attested to by the huge investment made, and success recorded in the

field of education, through different educational programmes. There was

education accountability in traditional Ukwa-Ngwa society. According to Nakpodia

and Okiemute, (2011) education accountability implies investing on education,

and having returns on such investment. Nwaguru posited that Ukwa-Ngwa

produced the first Speaker of the Federal House of Representatives, Jaja

Nwachukwu, who also served as federal minister at different capacities with some

other Ukwa-Ngwa sons like Ubani Ukoma. Furthermore, education helped

traditional Ukwa-Ngwa society to maintain her core values, which played crucial

roles in checkmating violent behaviors among the people.

Values, education and security of lives and property are closely knitted.

Education is like a vehicle that drives values. In line with this view, Halima (2011)

stressed that education is responsible for the transmission of societal values.

Values on the other hand play a crucial role in shaping human behavior. He

further maintained that value ensures adequate integration of members of the

society into the society. This integration of members brings about shared

responsibility and sense of belonging among members; conditions necessary for

peace, stability and security of lives and property.

The researcher is therefore motivated to conduct this study to examine the

impact of education and values on security of lives and property in Ukwa-Ngwa

land between 1991 and 2011in relation to what was obtainable in the past.

Statement of the Problem

Evidences abound of the high level of insecurity of lives and property in

Ukwa-Ngwa land. The importance of security of lives and property in human

existence can never be over emphasized. This fact has a direct relationship with

the education and values of a particular community. Education and values are

both sides of a coin and are major contributors in moulding human behavior. The

security of lives and property in a given environment is dependent to a large

extent on the behavior of the people inhabiting the said environment. Arguably,

education and values are determinants of how secure or insecure an environment

can be.

The high rate of insecurity witnessed in Ukwa-Ngwa for upward of two

decades now brings to question, the behavioural tendencies of the people of

Ukwa-Ngwa. Hence, there is need to examine the impact of education and values

in Ukwa-Ngwa within the period under study. It is against this backdrop that this

study is to be carried out to ascertain the education and values in contemporary

Ukwa-Ngwa land, with respect to the already acknowledged impact created by

education and values in the past. This will hopefully give insight on how best to

tackle the security challenges in Ukwa-Ngwa land. Thus, the problem of the study

is: what are the impacts of education and values on security of lives and property

in Ukwa-Ngwa land?

Purpose of the Study

The main purpose of this study was to ascertain the impact of education and

values on the security challenges facing Ukwa-Ngwa land. Specifically, the study:

1. Examined to what extent education was encouraged in Ukwa-Ngwa land

between 1991 and 2011.

2. Ascertained the dominant Ukwa-Ngwa values between 1991 and 2011.

3. Ascertained the determinants of these Ukwa-Ngwa values.

4. Assessed if there were differences in the impact of education and values

between the traditional and Ukwa-Ngwa and the period under study (1991-

2011).

5. Determined the perception of the people of Ukwa-Ngwa on the role of

education and values on security of lives and property.

6. Ascertained in what ways education and value re-orientation would assist

towards solving the security challenges in Ukwa-Ngwa land.

Significance of the Study

The benefits that accrue from this study will be of both theoretical and

practical significance. Theoretically, the study will help in providing a dependable

theoretical framework that can have positive impact on education, values and

help in improving the security challenges facing the country. Practically, the study

will be beneficial to community leaders, parents, teachers, church leaders,

government, researchers and the entire society.

The findings of this study will help raise the interest and consciousness of

community leaders and parents as it regards education of the young ones. The

findings of the study will expose them to the level of investment made in the field

of education over the years, and the impact of such level of investment on

security and welfare of individuals, families and the community at large. The

findings of the study will also encourage them to demand for accountability in

education.

The study will bring community leaders, parents, religious leaders, and

teachers in tune with the prevailing values in the community. The findings of the

study will motivate them to work on the inculcation of enduring values on the

young ones. The enduring values can be inculcated by community leaders and

religious leaders through organizing fora where people will be reminded of the

norms of the society. Parents and teachers can inculcate these values by teaching

the young ones that there are consequences for every decision, action or inaction

in life.

The problem at hand is not peculiar to Ukwa-Ngwa land but manifests itself

virtually in all parts of the country. The findings of the study will also help inspire

the government to be more proactive in tackling the security challenges facing

the country, through huge investment in both teacher education and education of

the citizens. This is true because a well-educated citizen is a constructive member

of the society.

Finally, the end result of this research work and its logical conclusions will

serve as a beacon of bearing to prospective researchers.

Scope of the Study

This study was conducted in Ukwa-Ngwa land of Abia state, Nigeria and was

restricted to a period of twenty (20) years, 1991-2011. The content scope of this

study focused on the extent to which education was encouraged in Ukwa-Ngwa

land; predominant Ukwa-Ngwa values; determinants of these values; differences

in the impact of education and values between traditional Ukwa-Ngwa land and

the period between 1991 and 2011; role of education and values on security

challenges as perceived by the people of Ukwa-Ngwa; and ways education and

value re-orientation would assist in addressing security challenges in Ukwa-Ngwa

land.

Research Questions

The following research questions were posed to guide the study.

1. To what extent was education encouraged in Ukwa-Ngwa land between the

years 1991 and 2011?

2. What were the dominant Ukwa-Ngwa values between 1991 and 2011?

3. What are the determinants of values in Ukwa-Ngwa land during the period

under study?

4. What are the differences in the impact of education and values between

the traditional Ukwa-Ngwa society and the period under study (1991-

2011)?

5. What are the perceptions of the people of Ukwa-Ngwa on the role of

education and values in maintaining security of lives and property?

6. In what ways will education and value re-orientation assist towards

addressing the security challenges in Ukwa-Ngwa land?

CHAPTER TWO

REVIEW OF LITERATURE

In this chapter, related literature is reviewed and presented under the

following broad headings and sub-themes:

1. Conceptual Framework

Concept of Values

Concept of Education

Concept of Consciousness

Concept of Security

2. Theoretical Framework

System Theory

Hedonism Theory

3. Review of Empirical Study

Study on Plato’s Concept of Crime and Punishment

Study on Perceived Impact of Primary Education

Study on the Role of Parents in Early Childhood Education

Study on Education Resource Utilization and Internal Efficiency

Study on Influence of Home Movies on Students’ Perception of Violent Crimes

4. Summary of Literature Review

Conceptual Framework

Concept of Values

Values are paramount for the continual existence of any human society. As

reported by Odunayo & Olujuwon, (2010) values are fundamental for social

interaction and survival of every society. Values, according to Pemede and

Dosunmu (2011) connote what an individual, group of people and society have

regard for. Okafor, (2006) posited that values provide man with the recourse to

take when faced with alternative choices. The factor of “valuing” Okafor, (2006:

102) narrated further, “is an inevitable consequence of man’s rationality”. This,

Hubbard, (2007: 235) underscores when he noted that “Ethics actually consists

of rationality toward the highest level of survival for the individual, the future

race, the group, mankind and other dynamics taken up collectively.” In addition,

Hubbard stated that “man’s greatest weapon is his reason”.

Like some other terms in the field of education and social sciences, there is

no general acceptable definition of values. Okafor (2006) perceives value as that

which guides choice or decision making in human conduct. Gail, in Okafor (2006:

103) sees it as “the determiners in man that influence his choice in life and that

thus decide his behavior.” “A value is a selective orientation toward experience,

implying deep commitment or repudiation, which influences the ordering of

choices between possible alternatives in action.” (Clyde Kluckkohn, in Okafor,

2006: 104). For Akinkuotu and Olufowobi (2009) the things we value determine

our way of life and how we react to nature.

Values can be good values or bad values. Events in a particular society

depend on the value system adopted by such a society. A society that holds good

values in high esteem is bound to be progressive. On the contrary, any society

that goes the way of bad values tows the path of self destruction. This can be

seen in the proceedings that led to the collapse of the once powerful Roman

Empire and other empires. Oloidi, (2011:252) was prompted to say this about

Roman Empire:

The Roman Empire was so powerful that no other empire could conquer it. That is, the empire was not defeated or conquered by any external army or empire. It was conquered by itself, very unfortunately through inevitable internal disintegration caused by unspeakable unethical or immoral practices.

Different schools of thought of philosophy see values differently. These

schools also see values as having hierarchies. The Idealists, Aristotelian and

Scholastic Realists in the perception of Okafor (2006) hold that values are divided

into material and spiritual values. They are of the view that spiritual values are

higher in hierarchy than the material values. With this in mind, Okafor suggested

that the young ones should be taught values that are enduring and reflect man’s

immortality.

The scientific realism and pragmatism look at values from a perspective

different from the classical. They placed their emphasis on objects of human

experience rather on transcendental realities. For them, values are confined

around the consequences of human conduct. The consequences are not

restricted to the individual or group alone but to the society at large. These

consequences, Okafor contended, must not transcend the society. For them,

there are no absolute values.

From whatever angle it is viewed, values shape human behavior and human

conducts. The security of lives and property in any given human environment is

an attribute of the behaviors or conducts of the individuals that inhabit such

environment. Values determine the security or otherwise of an environment.

Education on the other hand is of the essence in the transmission of the values of

a people. Thus, education, values and security work as a system for the survival of

the society.

Traditional Ukwa-Ngwa Values

Having examined the concept of values, it is pertinent to look at the values

that hitherto held sway in traditional Ukwa-Ngwa settings. In the course of this

work, the researcher will look at traditional Ukwa-Ngwa values from the following

perspectives: spiritual values, human values, economic values, social values and

political values.

Spiritual values as put forward by Nkokelonye (2005) are absolute and

eternal. It identified the fear of God as the highest of all values. Traditional Ukwa-

Nkwa people, as postulated by Ezeibe (2009) are very religious. They believed

that divine forces control human activities. They hold that though dead, their

ancestors still lived in the world of the spirits, (Ala-Muo). From there, they

concerned themselves about what happened to the people they left behind. Like

other Igbo communities, traditional Ukwa-Ngwa people recognized the existence

of Supreme God (Chukwu) and other smaller gods. Ezeibe maintained that

traditional Ukwa-Ngwa people believed in, and worshipped these smaller gods

whom they see as agents of the Supreme God.

The gods worshipped in the traditional Ukwa-Ngwa society included: Agwu,

Ahanjoku, Ala, Nnemiri, and Kamanu. As explained by Ezeibe, (2009) Agwu is a

god of the sun; a no nonsense god. Agwu is believed to bless and prosper those

that obey him, and those that offend him he punishes. Ahanjoku, unlike Agwu, is

seen as a benevolent god of fertility who gives crop harvest, especially yam. While

Agwu was a personal god, Ahanjoku was a family god, as every Ukwa-Ngwa family

had its own Ahanjoku.

Nnemiri is god of water, and it is a central god. It was owned by

communities that had water. Another god worshipped by traditional Ukwa-Ngwa

people was Kamanu. It was believed to be a god of thunder, and worshipped by

all Ukwa-Ngwa community. Kamanu, according to Ezeibe was also a central god.

Where both Nnemiri and Kamanu existed in a particular community, both gods

are served by the same priest.

Beside the gods already mentioned is Ala. Ala in the judgment of Iroegbu

(2001) is a prominent goddess of the earth, who detests evil but reverences

justice. Ala was served by the whole community. She was believed to own

everybody. Iroegbu maintained that Kamanu informs Ala of any evil committed.

The earth goddess is said to be feared by the people as they are always afraid to

do anything that would bring her wrath. She is said to send evil signs whenever

there is evil in the land and punishes evil doers.

To further buttress the spiritual values of Ukwa-Ngwa people, when the

Whiteman brought Christianity, the people of this area embraced it whole

heartedly. Ezeibe (2009) posited that the people abandoned their traditional

religion and its belief for the new religion. Among the first set of Christian

churches to be established were the Roman Catholic Church, the Anglican Church,

the Apostolic Church, the Qua Ibo Church, the Seventh Day Adventist Church and

the Faith Tabernacle Church. Ezeibe maintained that these churches had

numerous followerships. This was due to the fact that most of what they

preached was akin to the traditional religion belief. Ezeibe, (2009: 21) stressed

that these beliefs include “that it is a grievous sin to kill a fellow human being or

to make wealth by dishonest means”.

Another Ukwa-Ngwa value of traditional repute is their belief in the sanctity

of human life. Man is seen to be sacred. Human values according to Nkokelonye

(2005) include respect for human life and property. Human values ranks next in

hierarchy to spiritual values. The wanton destruction of lives and property in

Ukwa-Ngwa recently is alien to the traditional values of the people. Ezeibe (2009)

wrote that cases involving robbery and murder were adjudged criminal and could

affect the entire community.

The people of Ukwa-Ngwa are disgusted by robbery. To sustain this claim,

Ezeibe (2009) indicated that a person found guilty of robbery is utterly disgraced.

He or she is stripped naked, with the stolen item hung on his neck. The offender,

with the stolen item on his neck is made to go round the village naked with

youths flogging and chanting songs for him or her. This is referred to as Mbembe

in Ukwa-Ngwa land.

It is a fuming criminal case to kill an innocent person in traditional Ukwa-

Ngwa land. It is a sin against the earth goddess. The reward for murder according

to Nwaguru (1973) and Ezeibe (2009) is death (Igwa Ochu). Murder case is

believed to attract the wrath of the earth goddess, Ala, on the entire community if

the offender is allowed to live. Nwaguru further enunciated that murder in Ukwa-

Ngwa land is taken a serious issue that it contributed immensely to the Aro

Expedition of 1901-1902. The said expedition resulted to the destruction of the

Long Juju of Arochukwu, and paved way for the spread of Christianity in Igboland.

The practice was that if a person from another town murders somebody

from another town, the murderer is extradited by his kinsmen to pay the price.

Nwaguru (1973) has it that a certain man, Uzoumune from Ngwaiyiekwe but living

with his mother’s kin at Ihie was killed in another town, Obegu around 1896.

Attempts by the chiefs of Ihie to get chief Ananaba of Obegu to hand over the

murderer to them was turned down. Chief Ananaba, knowing the danger of his

refusal, and having signed protection treaty with the Whiteman in 1895 alerted

the Whiteman.

This led to a punitive expedition against Ihie by the British officials. Ihie, not

deterred by this, with the help of Aros and other neighbouring Ukwa-Ngwa

towns, launched an attack on Obegu- the Obegu Massacre of 1901. This act of

courage by Ihie was responded by the British officials by attacking Ihie and her

allies. It granted the British an opportunity to launch their punitive attack on

Arochukwu, whom she saw for years as restraining her from her imperial

enterprise in South-eastern Nigeria, Nwaguru maintained.

Under economic values in traditional Ukwa-Ngwa society, land tenure and

farming systems are to be looked into. Land and farming take a centre stage in

the economic values of Ukwa-Ngwa. Ezeibe (2009) and Iroegbu (2001) indicated

that Ukwa-Ngwa people are predominantly farmers. An average Ukwa-Ngwa man

or woman is hard working. Ezeibe indicated that they practice mixed farming.

They keep domestic animals in addition to cultivation of land for crop production.

Some are engaged in hunting beside livestock rearing and crop production.

The people rear such animals like chickens, turkey, sheep and goat. Other

animals are dogs and cats. These two-dogs and cats, are kept to render services

rather than for food. Both serve for security purposes. The dog in addition to

providing security is used for hunting. With respect to crop production, Ukwa-

Ngwa has two classes of crops they grow. They cultivate for food and also for

cash. Food crops include yam of different varieties. Cassava, maize, okra, melon,

fluted pumpkin are also cultivated. Cassava and maize according to Ezeibe are

produced in commercial quantities. The cash crops commonly found are palm

trees, raffia palm, Indian bamboo, plantain and banana, rubber, cocoa, garden

eggs and pepper.

Land means everything to the people of Ukwa-Ngwa. It serves as a

measure of wealth, and mark of identity. Ezeibe (2009:53) elucidated that: “land

belongs to the community while at the same time being the property of the

family, the individual or even a deity”. A wise Ukwa-Ngwa male child is one that

knows the boundaries of his family lands, with enough knowledge of the laws

governing the ownership and acquisition of land in Ukwa-Ngwa land. Ezeibe

expressed that it is forbidden for an Ukwa-Ngwa man to let go his land for

another man irrespective of the person’s status in the society. He narrated further

that it is a sin, seen to be worse than armed robbery for a man to lay claims on a

land which does not rightly belong to him. Many have lost their lives in the cause

of defending their land.

This spirit of defending ones land extends to the defense of once

community and the interest of Nigeria at large. Ezeibe (2009:52) reflected that:

Aba women riot of 1929 was aimed at liberating all Nigerians from unjust taxation by the Colonial Masters. Another example is the commitment of the Ngwas to Igbo effort during the Nigeria/Biafra civil war. For this commitment in defense of father land, the Ngwa people are fondly called “Enyi Mba” (the people’s Elephant). They are often called “Enyi Ndi Igbo”. The Igbo elephant was so committed to the defense of dear father land that he lost his tusk during the civil war. Even till today, he is yet to recover from the effects of the civil war. This shows the extent the people of Ukwa-Ngwa can go in defense of what is theirs.

Socially, traditional Ukwa-Ngwa had different values that shaped their

social life. The people were magnanimous to a fault. Great emphasis was placed

on equity and administration of justice in the land. It is the culture of Ukwa-Ngwa

that people, even strangers are treated justly. In the views of Ezeibe (2009) it is

believed in Ukwa- Ngwa society that while human being is judging a case; the

gods on the other hand are judging the judge. Ezeibe indicated the institutions

for

the adjudication of justice in traditional Ukwa-Ngwa land to include elders of the

kindred, elders of the village, the traditional ruler, the customary courts, and

priests of deities. Members of Okonko also approached the Okonko society to get

justice.

The process of filing a suit in traditional Ukwa-Ngwa land is known as “Itu

Omu”. The person to whom the complaint is laid sends his messengers with

“Omu” (Palm frond) to the accused person. This according to Ezeibe (2009) is to

invite the accused person to come and defend him or herself. In the words of

Ezeibe, both the plaintiff and the accused are made to swear to a god. The

implication is that fairness, equity and uprightness are ensured in the land. Omu

in Ukwa-Ngwa is a symbol of peace and it is used to give injunction.

Another social value of the people that is worth looking into is their life of

communalism. Life in traditional Ukwa-Ngwa was centered on the family, with the

extended family playing a crucial role. For Ella (1992) extended family system

presupposes communalism. In the Ukwa-Ngwa traditional society, there was a

strong consciousness among family ties. This group dynamics resulted to the

attitude of living for the well being of the entire community. It fostered peaceful

co-existence and the spirit of hospitality among the people.

Titled men and women were accorded great respect in traditional Ukwa-

Ngwa society. Ezeibe (2009) observed that titles symbolized maturity and

achievement. Among the titles taken in Ukwa-Ngwa traditional society, “Okonko”

was more pronounced. This is because membership of “Okonko” society is a

prerequisite for the conferment of other titles in the land. Okonko was a society

for the real men; an exclusive of the adult male members of the community. The

intending members of “Okonko” are made to pass through initiation process. As

part of that process, they are made to fast for a day. Immediately after the fast,

they are expected to run quickly to the stream to wash off their dirt and

childhood not minding that they are weak having fasted all day. The essence is to

teach them courage and perseverance. It is in this process of initiation that the

secrets of the society are revealed to them.

Other titles taken in traditional Ukwa-Ngwa society include “Eze Ji” (Chief

yam farmer), “Ime Ihe Ede” (great cocoyam farmer), and conferment of honorary

chieftaincy titles on sons and daughters of the community and outsiders who help

in community development. There was also the “Nze” title conferred on selected

members of the community appointed by the Eze. The Nze title holders help the

Eze in the administration of the community and the values of fairness and

honesty are expected of them.

In addition to the social values already discussed is marriage in Ukwa-Ngwa

traditional society. Ezeibe (2009) noted that this is an important event in the life

of every Ukwa-Ngwa person as it is in every other Igbo society. There are

marriage rites to be observed. In the traditional society, marriage was a serious

issue. A grown up man does not just take a woman for a wife. He builds his house;

an indication that he is ready to head a family. When he wants to get married, he

informs his parents, who then ask him questions on his choice and finances.

Because of the importance of the family in propagating the values of the people,

inquiries are made about the family background of the wife to be also. Once the

parents are convinced, the marriage process is initiated, and is concluded with the

father of the lady officially handing over the authority he had over the daughter

to her husband and his family. But today, cases abound where a man brings a

woman home and the next thing, they start living as husband and wife with no

preparation for family life or marriage rite observed. This has negative effect on

the transmission of Ukwa-Ngwa values on the young ones.

The last traditional value to be discussed is Political values. Extended family

system was paramount in the life of traditional Ukwa-Ngwa people. As noted by

Oriji (1981) kindred (Ezi, Obi) was the least political community of the early Ukwa-

Ngwa people. Nwaguru (1973) on his part identified the village “Mba” as the

highest political and administrative unit in Ukwa-Ngwa before the advent of the

British.

The kindred comprised families linked to a common partrilineal group

(Umunna). The family was headed by the father (Nna) while the oldest member of

the kindred (Okpara) administered the kindred, and held its “Ofo” (ancestral staff

of office). Oriji (1981:7) maintained that “Ofo conferred special privileges on its

holders who constituted the council of elders (Umuokpara) of the quarter

(Onumara)”. It also served as a means of social control. Ofo holders were seen as

representing the ancestors on earth. As such, great respect was accorded them.

They made laws, settle disputes, and regulated religious and economic activities

in the various kindred and within the quarter. The administrative organ on the

other hand, was the responsibility of the “Osu”, the agents of the god of yam

(Njoku).

The quarter “Onumara” is a collection of different kindred of the same

ancestor, and it was headed by “Okpara Ukwu”. The “Okpara Ukwu” was seen as

a symbol of unity. His “Ofo” was referred to as “Ofo Ukwu” (the great ancestral

staff of office). The quarter “Onumara” later transformed into a village “Mba”.

Oriji (1981) posited that this was due to internal population growth and

immigration of people into Ngwaland.

The new status of a village necessitated the supplementary of “Ofo Ukwu”

of “Okpara Ukwu” with “Ofo-ala” (staff of office of the priest of the earth-deity). It

also changed the title from “Okpara Ukwu” to “Ezeala” or “Onye-Nwe-Ala” (King

or High priest of the earth-deity) or (the owner of the land) respectively. The

adoption of “Ofo-ala” in the wisdom of Oriji (1981) was to facilitate social control

in a larger and complex community”. These demonstrate the vast political

philosophy of traditional Ukwa-Ngwa people.

Essentially, the village government consisted of two institutions. These

institutions, according to Nwaguru (1973) are the Council of Elders and “Amala”

(the Village Assembly). The Council of Elders involved heads of different kindred.

In some cases, young men of recognized intellectual capabilities and material

standing, and representatives of the most senior age- grade were incorporated.

The council had both executive and judicial control, and was headed by the oldest

but healthy man in the village “Onyenweala” or “Ezeala”. The “Amala” (Village

Assembly) on the other hand comprised all adult males Nwaguru contended.

Profound relationship existed between the authorities and the

followership. There was ample reward for the services rendered by the various

heads as postulated by Oriji (1981). The Ezeala for instance, had a large portion of

ancestral land (Ohiaofo-ukwu) attached to his office. His subjects worked for him

on each Orie-day. In addition, they paid tribute (ihu) to him frequently. Ezeala was

the richest member of the village owing to the numerous gifts he received from

his kinsmen.

This shows the level relationship that existed between the leadership and the

followership. Aside being the richest member of the village, Oriji, (1981:12)

asserted that:

The Ezeala was not interested in acquiring wealth for its sake. Like the head of the quarter; he was the redistributive centre of the village. He entertained leading elders and other members of the village council and maintained the Osu with his resources. People in want approached his messengers who attended to their needs. The Ezeala acted as a consultant to those in distress and aided any of them who could not afford his sacrificial gifts. He was seen as the “economic anchor” of his area particularly during periods of crop failure or poor harvests when members of his community were threatened with famine, (Unwu).

Determinants of Traditional Ukwa-Ngwa Values

Having examined the traditional Ukwa-Ngwa values, the researcher deems

it necessary to address also, the factors responsible for such values. In doing this,

emphasis will be placed on the institutions of family (extended kinship unit) and

religion which provided the basis for the placement of those values. Ella (1992) in

her study of Idoma value system was of the view that these institutions, which

can be applicable to traditional Ukwa-Ngwa society, have been eroded. The

erosion of these institutions was partly as a result of the manner in which

marriage is been contracted in most cases in the contemporary Ukwa-Ngwa

society. The British

conquest of Igboland, which brought about British system of administration as

against the republican nature of the people also contributed in the erosion of the

value system.

The warrant chief system of jurisprudence introduced by the British

colonists according to Nwaguru (1973) and Adegbulu (2011) replaced the

traditional system of justice in Ukwa-Ngwa and other Igbo communities. The

belief in role of Ala, the earth goddess and other gods in the administration of

justice in the land was distorted. The warrant chief system Nwaguru and

Adegbulu stated further introduced bribery and corruption in the administration

of justice in the land. According to Adegbulu, it also created traditional chiefs who

were not approved by the members of the community and in effect alienated the

people from participating actively in the administration of their community.

In addition to the British conquest stated above, the Nigerian movie

industry, also contributed immensely in the erosion of these institutions. Ohia and

Onuigbo (2011) stressed that the movie industry presented people engaged in

illegal activities as being successful. These movies affected the reasoning of the

members of the society, especially the youth, and made them get involved in all

manners of criminal activities. The resultant effects are the decay of uniform

beliefs, norms and the entire values which were hitherto characteristics of the

Ukwa-Ngwa society.

The family is important for procreation. It is the first port of call for every

individual. Okafor (2006) described it as the greatest common human

denominator. The family is the basic agent of socialization; it lays the foundation

for knowledge, character development, virtue, and religion. As has been noted,

the family in the traditional Ukwa-Ngwa society helped in the inculcation and

propagation of Ukwa-Ngwa philosophy; inculcating the values of hardwork,

shared responsibility, unity, hospitality, tolerance, patriotism, courage,

obedience, mutual respect, solitude, filial piety prevalent in the system.

The under listed were made manifest through the instrumentality of the

extended kinship unit, otherwise called the extended family. The extended family,

in the observation of the National Planning Commission and the United Nations

Children’s Fund (NPC & UNICEF, 2001) performed range of functions, and lend

credence to the mechanisms of mutual support and underpinned moral code.

These helped the traditional Ukwa-Ngwa people, like other traditional Igbo

societies, to see themselves as extension of a social unit.

The extended family system was crucial for child upbringing. Since children

were seen to belong to the extended family, the National Planning Commission

and the United Nations Children’s Fund (NPC & UNICEF, 2001) proclaimed that

several adult relatives contributed in training and correcting the child. This they

maintained was to facilitate the integration of the individual to the norms of the

society. Foster care was availed those whose parents were dead or could not

shoulder their responsibilities. This bond of brotherhood that existed made it

possible for everybody to be carried along. Thus, there was tranquility in the land

which had positive impact on the security of lives and property in traditional

Ukwa-Ngwa land. This is unlike the contemporary Ukwa Ngwa society where

security of life and property is far from being guaranteed.

Religious belief formed the crux of everyday living in traditional Ukwa-

Ngwa society. Ella (1992) affirmed that traditional societies were religious by their

nature. Belief in ancestors is crucial in the traditional Ukwa-Ngwa religion.

Generally, Igbo religious world which Ukwa-Ngwa is a part of is divided into the

world of men and world of the spirits according to Iweadighi, (n.d). That is, the

visible and invisible world. This is akin to Plato’s Idealism, in which Plato in Okafor

(2006) divided the world into world of real and world of shadows. Iweadighi

maintained that constant communication existed between these two worlds.

In addition to the respect accorded the ancestors, another important

element of traditional religion is the shrine. Eziju (n.d) stated that shrines were

used for different purposes in traditional African society. Shrines are sacred places

believed to be used by both the visible and invisible members of a particular

community. They served as venue for religious worship, stage for festivals,

meetings, and center for economic transactions among other uses. Today, cases

abound of people kidnapped or killed while they were worshiping in some

churches in Ukwa-Ngwa land. This signifies lack of respect for the place of

worship, and in effect for spiritual values.

Economic, political, moral, and social life of traditional Ukwa-Ngwa people

was all dependent on what their ancestors expected of them at any point in time.

Religious belief of the people formed the nexus for discipline, self-achievement,

successes, failures, and social cohesion in the society. Respect to, and fear of

God, (Chukwu) His agents, and ancestral spirits shaped the values of the people.

No aspect of traditional Ukwa-Ngwa society like other traditional African societies

can be understood without recourse to their religious belief.

Traditional Igbo societies Iweadighi (n.d) holds, believed so much in the

created universe, “Uwa”. In their understanding, “Chineke” (God the creator)

created the universe and all therein and placed man at the centre of all activities.

God is seen as All Powerful hence, He is called “Chukwu” (Great God) in Igbo

ontology. He is seen to be the all in all in human existence. Man, being at the

center of God’s creation, human life was perceived in the traditional Ukwa-Ngwa,

like in every other traditional African society to be sacred. Human life is also

adjudged the highest good-summum bonum. Thus, man in Igbo language is called

“mmadu” (the beauty of life). This is in conformity with the biblical account of

creation where God, after creating man and the universe said “it was good”.

Concept of Education

The concept of education, whether formal or informal has always been

given considerable attention by different societies from time immemorial.

Different individuals have also defined the concept in various perspectives based

on their understanding of the aims and importance of education. Education in the

words of Okafor, (2011) is a process which helps in the acquisition of knowledge,

skills, and values which help to mould individuals into constructive members of

the society. Education is what distinguishes the developed world from the under-

developed and the non- developed world. It is in line with this distinction that

Onwuka (2009) described functional education as the bedrock of the foundation

for national development. Kalusi (2009) portrayed education as a tool for

preparing the youth for future roles.

Akubue and Okolo (2008:13) have these to say about education: “we have

often heard the expressions like education is life’. Education is what happens to

us from the day we are born to the day we die. Education is what makes people

to live and to live with.” In their work, Awala and Osinem (2009) described

education as one of the greatest agents of change, which involves teachers and

learners working in a learning environment. They stressed that this interaction

between teachers and learners brings about permanent change in behavior.

In his own view, Okafor, (2006) identified education as a process of

acculturation, through which man is encouraged to develop his potentialities in

other to achieve his perfect self fulfillment. He stated further that, education is

among the most essential factors that distinguish man from animal; that

education is the principal outcome of man’s rationality. Okafor averred that

education is approached in two perspectives-in the broad compass and in a

restricted sense. In the course of this study, both perspectives will be taken

cognizance of.

The broad compass covers the informal education. Okakor further asserted

that education in the broad sense takes into consideration all the interactions of

the individual with his environment, the intellect enlightened or the will

strengthened. In the restricted sense, he viewed education as the intentionally

planned and systematically applied training given by the various agencies of

socialization. Education in the restricted term covers the formal education, with

emphasis on teaching and discipline. Teaching and discipline in this context,

Okafor elucidated, refers to the transmission of the intellectual content of

civilization to the individual, and the introduction of the individual to techniques

of self control and the moral life of the community respectively. It is this

interaction with the environment, the teaching and the inculcation of discipline

that helps in the propagation of values and the maintenance of security of lives

and property in every human community.

On the other hand, different philosophers of antiquity worked also on the

concept of education in diverse ways. Plato in Okafor (2006) said that “a good

education has to do with giving to the body and soul all the beauty and all the

perfection they are capable.” Plato was looking at the dual nature of man and the

need to maintain a balance. For Herbert Spencer, cited also in Okafor, education

is seen from the perspective of character formation. Character formation is

important in security issues since the character exhibited by members of a society

is what determines the level of security in that society. Spencer continued that

any training or information that does not contribute positively to the character of

the individual cannot be said to be education.

Another philosopher of antiquity of great repute is Thomas Henry Huxley.

In the opinion Huxley in Okafor (2006), “education is the instruction of the

intellect in the laws of nature”. He went further to note that it “includes not

merely things and their forces but men and their ways; and the fashioning of the

affections and of the will into an earnest and loving desire to move in harmony

with those laws.” Elliot in Okafor (2006) looked at the concept from the

community point of view. Education for him is “the process by which the

community seeks to open its life to all the individuals within it and enable them to

take their part in it. In line with the proposition by Elliot, Nyerere (1987) opined

that education must be for the interest of the whole community.

Nyerere believed strongly that education goes beyond what is done in the

classroom. It includes learning from the environment; from the successes and

failures of the past. It attempts to pass on to them its culture, including the

standards by which it would have them live.” Where this culture (values) is not

well transmitted, the society is bound to experience some challenges in the way

members relate with themselves. Probably education in Ukwa-Ngwa failed in this

area which led to the chaos that was experienced in Ukwa-Ngwa land.

Education and values can be said to go hand in hand and both work for the

good of the society. Anyebe (2011) described education and values as the two

sides of a coin. Education is like a vehicle that drives cultural values of a people.

Anyebe stressed further that whatever is needed in the society should be taken to

the educational system. If peace and stability for instance are desired, people are

taught to be tolerant, to be law abiding, and to respect the rights of others. With

these, security challenges are brought under control. In effect, education can be

said to be a condition sine qua non for the propagation of values, which in turn

helps in safeguarding security of lives and property

Concept of Consciousness

The term consciousness is an ambiguous one, which means different things

in different fields. It is derived from two Latin words con and scire which mean

‘with’ and ‘to know’ respectively. Basically, for philosophical benefit, Kerr (n.d)

conveyed that Zarathushtra in his teaching, described consciousness as the ability

to sense existence or being. On the other hand, Omoregbe (2009) recognized it as

the activity of the mind. In his words, “consciousness is awareness of our

experience and it presupposes a subject and an object.” The subject here refers

to the subject of experience (that which undergoes experience) and object refers

to the object of experience (that which is experienced).

Consciousness provides the nitty-gritty for knowledge and morality.

According to Omoregbe, (2009) the mind is the power of thinking. He was of the

view that knowledge and thinking presuppose consciousness. Thus,

consciousness is a precondition for education, values, and security of lives and

property. Gennaro (2007) puts it forward in this way that one’s experiences are

dependent upon the concepts one possesses. To be conscious is to be alert.

Accordingly, Zarathushtra in Kerr (n.d) maintained that “consciousness follows on

the appraisal that accompanies the experience of existence”. He articulated that

the core sense of being “conscious” involves a subjective condition of Access

Consciousness. This, he said, occurs when we are able to scrutinize our

environment in a generalized state of alertness. There are yet other forms of

consciousness identified by him. These are phenomenal consciousness and

objective consciousness. Phenomenal consciousness he posited, is experienced

when we are aware of feeling of events happening around us, while Objective

Consciousness deals with the awareness of a special event of a conscious state.

For education and values to play the role expected of them in maintaining

the security of lives and property in the society, there is need for consciousness.

Security of lives and property is hardly guaranteed in a society where people are

not conscious of events going on in their environment. It is this consciousness in a

people that encourages them to describe some behaviours as being morally

wrong or morally right. To maintain those behaviours that are adjudged to be

acceptable in the society, and suppress those seen to be unacceptable, people are

made to be aware of their cultural values. This process of making them to be

aware of the values of the society is education.

Educational Consciousness of Traditional Ukwa-Ngwa.

The people of traditional Ukwa-Ngwa land are very educational conscious.

They embraced western education very early following the advent of Christian

religion in the land. Iroegbu (2001) averred that as far back as early 1920’s, a good

number of Ukwa-Ngwa people had enrolled for primary education, while some

others had completed theirs. Most of them travelled to as far place as Hope

Wadell Institute, Calabar for their elementary, grammer and teacher-training

education. To further buttress the love of the people for education, Nwaguru,

(1973) documented that by 1944 Ukwa-Ngwa already had two graduates of

higher institutions of learning. This was a feat not common in most societies at

the time.

The people had to travel to Calabar and other far distant places for

Secondary and Teacher Training education. Nwaguru, (1973) affirmed that this

was because there was no secondary school or Teacher Training centre in the

whole of Ukwa-Ngwa land. This was the situation until the year 1945, when the

Ngwa Clan Union was established Nwaguru maintained. One of the primary aims

of the union was to ensure the rapid promotion of educational development in

Ngwaland. Nwaguru contended that the union generated her fund through levies

collected from all Ngwa villages, and ten percent tax rebate paid originally to

heads of families.

By the end of 1945, the Ngwa Union was able to raise over 2,000 pounds. It

was with this huge amount of money Nwaguru maintained, that the union started

making plans for the establishment of an ‘Ngwa College’. In preparation for the

proposed ‘Ngwa College’ two Ngwa sons, Jonah Wachukwu and Leo Uzoigwe

were sent to Trinity College, Dublin in October 1945 for training. The idea behind

these training abroad was to raise people who would manage the proposed

college when fully operational. These two were later joined by others for the

same purpose. Today, it is difficult to see communities in Ngwa land coming

together to discuss issues as it relates general education of individual members of

the community.

Few years after, the Union went moribund because of some challenges it

faced. Nwaguru, (1973) holds that with the demise of the ‘Ngwa Clan Council’

came Ngwa Educational and Cultural Assembly (NECA). The assembly enjoyed the

support of the local administration, the cooperation of the Anglican Mission

which selected a site at Abayi for the college. In addition, it also enjoyed the

sympathy of the Ngwa Native Authority and the Aba-Ngwa County Council. These

are indications of the love of Ngwa people for education. Thus on the twenty-

second of September 1954, the doors of Ngwa High school, Abayi Aba was thrown

open for academic activities.

More so, prior to August 27, 1991, Abia State was part of Imo state. When

the government of the then Imo state came up with the policy of ‘Neighborhood

Schools’ in the 1970s, Iroegbu (2001) maintained that Ngwas embraced the policy

full heartedly. The policy, which stressed that interested communities should

build secondary schools, had many Ngwa communities establish secondary

schools. Schools like Mgboko Umuanunu Community Secondary School and

Community Secondary School Nenu, among others were established.

The other clans of Asa and Ndoki were not left out in this love for academic

excellence. It was recorded by Nwaguru (1973) that both had their own unions

too, with great emphasis placed on education of the young ones. There was the

Asa Clan Union Scholarship Scheme, which granted scholarship to Asa sons and

daughters. One of the beneficiaries was Mr. O.C. Ememe, who studied economics

in the United States. He later represented his people in the Nigerian Federal

Parliament. To further buttress the love of the people of Asa and Ndoki, Nwaguru

noted that both the Asa and Ndoki councils, like their Ngwa counterparts

established secondary schools for their children. There was the Asa Grammer

School, now Asa High School opened in January, 1962. The Ndokis through their

own union too had the Ndoki Grammer School at Ohambele. The emphases cited

thus far point to the fact that traditional Ukwa-Ngwa was highly educationally

conscious, and did a lot to encourage educational attainment in Ukwa-Ngwa land.

Accountability in Education

Accountability implies being responsible to somebody or for something

concerning an allocated task. In every investment made, resources are committed

and as such, there is need to account for the resources to establish the

performance of the investment. Education is one of the biggest investments that

societies make. Countries and families allocate reasonable percentage of their

budgets to education and these calls for accountability. According to Durosaro in

Durosaro, (2011) between twenty five percent and forty five percent of family

income is spent on secondary education. These commitments are made with the

expectation that there would be results at the end. According to Akporehe (2011)

accountability in education describes the relationships that exist between actual

expenditure made in education, and the educational benefits that accrue from

this expenditure. This according to him is to enable the citizens understand the

implications of educational decisions made.

Accountability in education, like in other areas of human endeavour where

accountability is needed is geared towards meeting some set objectives. This is an

indication that the stakeholders in education should have ideas of what the

investments they make in education should help them achieve. In the views of

Anderson, (2005) the major objective of accountability in education is to help

address societal needs through increase productivity of educational outputs. He

further asserted that accountability in education embodies prevailing societal

values and aspirations through instilling discipline in the system. The rate of

unemployment, poverty, examination malpractices and failure in public

examinations, examination malpractices, violent crimes, political rascality and all

forms of corrupt practices in Nigeria is a cause to worry about the level of

education accountability in the society. In any society where accountability is not

taken seriously, things will always fall apart, with security posing serious security

challenge.

Concept of Security

Security is everything. It brings about peace in a particular environment. Its

importance can never be undermined for any society or community that wants

harmonious development. It is in recognition of this fact that the Amended

Constitution of the Federal Republic of Nigeria (2011) section (14) sub- section

(2b) stipulates that “the security and welfare of the people shall be the primary

purpose of government”. Security issues affect both individuals and the survival of

the society at large.

The concept of security assumes a multiplicity of meaning as one move

from one area of discussion to another. Hence, we have economic security, social

security, environmental security, food security, the quality of life security, and

technological security as expressed by Oromareghake (2009). Security in common

parlance often connotes safety. Hornby (2000) defined it as freedom or

protection from danger or worry. Oromareghake maintained that security

encompasses the development of strategies that promote, preserve and maintain

corporate existence, economic well-being and improved quality of life for all the

citizens of a particular community. On his part, Usman in Oromareghake (2009)

defined security as the summation of attempts by both the government and the

general public to frustrate or control anything that threatens the collective

interest of the society. In traditional Ukwa-Ngwa society, the age grade was at the

forefront of seeing to it that adequate security of life and property was

maintained.

As a concept, security goes beyond militarism. It includes the preservation

of societal values. Lippman in Oromareghake (2009) described security as

revolving around the maintenance of core values. Thus there is a positive

relationship between values and security of lives and property. Oromareghake

(2009) identified two schools of thought of the concept of security. These are the

military rooted school and the non-military rooted school. The former sees

security from the perspective of military preparedness and procurement of

armaments, while the later perceives security as being synonymous with

development. In addition, looking at the concept from the non-military angle,

Ogunbanwo in Oromareghake (2009) envisaged it as the basic struggle for

survival.

More often than not, when the issue of security is been discussed,

emphasis is placed on the military factor. The non-military components are

always looked down on. These non- military components, in the understanding of

the researcher are those things that contravene the security of lives and property.

They deserve adequate attention.

Analyzing security breach, Oromareghake (2009:20-21) had this to say:

Armed banditry is one of the violent crimes often associated with countries that are faced with social, economic and political upheavals. It is sometimes a form of protest against social deprivations of a people or a group of persons. Most of the protesters are usually youths who see the society, particularly the leadership, as responsible for their misfortunes. These misfortunes may include unequal distribution of national wealth, unemployment and poor access to basic rights, like education, health, portable water and social benefits. It is usually in protest against these deprivations and discriminations that the youth take to armed banditry, rioting, robbery and other violent crimes.

The above illustration shows that security is more than just equipping and

deploying security operatives. The implication is that, deprivations and

discriminations leave people with the option of abandoning the values they

hitherto have regard for. It is an indication that the non-military components have

to be taken into consideration for there to be an atmosphere of tranquility in any

society. Traditional Ukwa-Ngwa society as already observed had responsible

leadership. Every member of the community was carried along in the scheme of

things. The extended family also helped to shoulder the burden of poverty and

inequality in the land.

These helped them to frustrate those factors that bring about rancorous

atmosphere. Mc Namara in Oromareghake (2009:22) stressed that:

Any society that seeks to achieve adequate military security against the background of acute food shortage, population, low level of productivity and per capita, a high rate of illiteracy, a fragile infrastructural base for technological development, inadequate and inefficient public utilities and a chronic problem of unemployment has a false sense of security.

The security chaos witnessed in Aba and its environs within the period

under study was unknown to traditional Ukwa-Ngwa society. In addition to this,

the inhuman activities of the vigilante group, “Bakassi Boys”, and the recent

culture of kidnapping and other forms of violent crimes experienced in Ukwa-

Ngwa land in the last few years were aberrations to the traditional Ukwa-Ngwa

values.

Education for Security Consciousness in Traditional Ukwa-Ngwa Society

Having discussed the concepts of education, consciousness, and security it

is of the essence also, to look into the ways issues of security consciousness

among individuals were imbibed and achieved in the past. Security consciousness

is among the first set of things a child learns. In traditional Ukwa-Ngwa society,

training for security consciousness starts from the home. Here, children are

taught to keep away from fire and certain objects in the environment that are

injurious to them. In the family and school, the young ones are taught not to

accept offers from strangers, to always face traffic and make use of the pedestrian

while walking on the road.

Security education and consciousness is part and parcel of everyday living

in traditional Ukwa-Ngwa society. In the views of Surendran (2005), for the

security system to work effectively, people are educated and made to be

conscious of the various security breaches and ways of preventing them. He

further maintained that individuals in a particular environment are made to

understand what the environment tries to protect and from whom. Their roles in

maintaining adequate security of their environment are presented to them. This

the traditional Ukwa-Ngwa society maintained by upholding and transmitting the

values of Ukwa-Ngwa to the young ones.

Security of lives and property is not only restricted to security agents but a

collective responsibility of all and sundry. Being security conscious gives meaning

and purpose to human life. It is in recognition of the importance of security

education and consciousness that the National Policy of Education (2004:6)

stipulates that the overall philosophy of Nigerian education is: “to live in unity and

harmony as one indivisible, indissoluble, democratic and sovereign nation

founded on the principles of freedom, equality and justice; promote inter-African

solidarity and world peace through understanding”. To train the mind in the

understanding of the world around as stated in the NPE document implies being

security conscious. The policy document further stressed that for this philosophy

to be in harmony with national goals, education has to be geared towards better

human relationship, national consciousness and national unity.

Impact of Education and Values on Security of Lives and Property in Traditional

Ukwa-Ngwa.

Traditional Ukwa-Ngwa society enjoyed high level of serenity. It was an

innocuous and a disciplined society, where the principles of justice, equity and

unity reigned supreme. Maintenance of law and order were held sacrosanct by all

and sundry. Education and values in traditional Ukwa-Ngwa society produced

men and women who did not negate their responsibilities to themselves, their

responsibilities to their families and their responsibilities to the community at

large. Security issues did not pose much threat to the cordial relationship

expected of a progressive society.

The education system of Ukwa-Ngwa society prior to the advent of the

British could be described as preliterate education. It was participatory and based

on system of apprenticeship. The approach was learning by doing approach to

education, which laid emphasis on the environment, and societal needs of the

people. Preliterate education in the words of Nkokelonye (2005) was education

for self-reliance. It produced no unemployed members of the society. This helped

imbibe the value of hard work on the youths. The absence of unemployed

members of the society helped reduce the poverty level amongst the people. This

reduction in the level of poverty manifested to low level of insecurity in the

system, since the youths were trained to channel their energies to productive

ventures.

This system of education taught and encouraged the young ones to partake

in civic duties. Nkokelonye (2005) maintained that this was achieved through

participation in community work and discussions. The people of traditional Ukwa-

Ngwa society worked collectively for the interest of the community. This in effect,

inculcated the spirit of teamwork, communalism and peaceful coexistence among

the members of the community.

Participation in the discussions of issues of community interest helped lay

the foundation for public administration and political socialization. This also

helped in taking care of injustice in the system. Moreso, it made the people to be

conscious and informed on the administration of the society. The problems of

selfish and irresponsible leadership, which often cause disaffection and lack of

confidence in the system today, were checkmated.

With the advent of the British colonists came Western education in Ukwa-

Ngwa land. Western education according to Nkokelonye (2005) was introduced to

address the needs of the colonial masters rather than those of the colonized

people. The practical oriented system of education which was hitherto in

existence was replaced by rote learning. Western education also prepared

individuals for paid employment and this in the long run introduced

unemployment in the system. The contact with the Whiteman and his culture also

dealt a big blow on the indigenous social system of the Ukwa-Ngwa society.

According to Ezeibe (2009) the people of Ukwa-Ngwa, like other communities in

the country, were made to abandon their traditional religion and beliefs to

embrace the British culture and religion. This reduced drastically the influence of

traditional religion on the value system of the people.

Theoretical Framework

Theoretically considered, no specific work has been directly done regarding

education and values as they imply to security of lives and property in Ukwa-

Ngwa land. However, in the discussion of education and values, some scholars

such as : Ludwig (1936) and Aristippus of Cyrene (c. 400) respectively dealt with

system theory and hedonism theory which are educational and value theories

that could directly or indirectly ensure security of lives and property.

System Theory

Ludwig was the major proponent of the System Theory. The theory was

concerned with how social systems work. It perceives social system as being

analogous to an organism which is composed of interrelated components

(institutions or structures) with functions that are vital for the system (society) to

survive. The theory is of the view that the only meaningful way to study an

organization is to study it as a system.

System connotes collectivity. Ludwig defined a system as a set of elements

working as an entity. It implies any form of grouping with a relationship existing

among the various parts of that group. For example, a collection of people in a

particular village or community constitutes a system. There are smaller systems

within a system and these smaller systems are referred to as sub-systems.

Although the subsystems function differently, the overall interest of these

sub-systems is the survival of the entire system. There are societal elements,

dysfunctions that actually threaten a social system. For systems and their sub-

systems to survive, it is crucial that the boundary around any system is open to

allow for interaction with the environment.

System theory provides an analytical framework which can give insights

into the evolution of the security rupture that engulfed Ukwa-Ngwa society.

Ukwa-Ngwa society is a perfect example of a system. The entire Nigerian society,

of which Ukwa-Ngwa is a subset, constitutes the super-structure. Its subsystems

include the family, religious, education, political, and health institutions in Ukwa-

Ngwa society among others. Each sub-system performs a special and

complementary role to ensure cooperation and preservation of order within the

Ukwa-Ngwa social system. Where any of the sub-systems is not functioning

properly or functioning at all, the entire system is bound to feel the impact.

Hedonism Theory

The hedonism theory states that the pursuit of pleasure and the avoidance

of pain are or should be the sole end of human conduct. It identifies personal

pleasure as the determinant of good and bad in the society. For this theory,

anything that increases the amount of pleasure or pain is given the attribute of

good or bad respectively.

The term hedonism is believed to have been derived from the Greek word

“hedone” which signifies “pleasure”. The theory started with one of the disciples

of Socrates, Aristoppus of Cyrene who taught that the individual person should

give priority attention to whatever act that brings maximum momentary pleasure

to him. Theory of hedonism is un-African. It promotes individualism rather than

the collective or communal ideals of traditional African societies.

The theory of hedonism can make significant impact when employed in the

study of values and security situations in Ukwa-Ngwa society. Theory of hedonism

can be said to introduce disorder in the society. For a theory that places much

emphasis on individual pleasure, the implication is that there would be

disequilibrium among individuals, in the society. Change in behavior of individuals

influences how the society works.

Review of Empirical Studies

The section presents the related works carried out by other researchers

that touched on education, values and security.

Study on Plato’s Concept of Crime and Punishment

Nwobodo (2008) carried out a research to explore Plato’s concepts of crime

and punishment and its implications for secondary education in the southeast

geo-political zone of Nigeria. He used survey research design for this study, and

posed four research questions and four research hypotheses respectively. The

population for the study was 31,322 teachers teaching in 1,960 secondary schools

in the southeast geo-political zone. The study adopted simple random sampling

technique in selecting three states out of the five states of the geo-political zone.

Disproportionate stratified random sampling technique was used in selecting ten

schools and 563 teachers. The instrument used was a questionnaire, and mean

scores was used to analyze data from the research questions. The hypothesis was

analyzed using t-test, at 0.05 level of significance.

The findings of the work showed that truancy, assault and battery, sale of

school goods, theft, indecent dressing, examination malpractice, bribery and

performance of comic works, destruction of faculty property, assault on teachers,

sexual immorality, fighting, bullying and drug abuse, money gambling were

criminal behaviours observed among Nigerian students in schools. The study also

revealed that punishment, moral and religious instruction, counseling and

persuasion were measures advanced by Plato to address crime in his own time.

The researcher recommended that moral education, training and reform should

be given priority attention by both the government and the school authority.

Study on Perceived Impact of Primary Education

Adesina (2011) carried out a study on perceived impact of primary

education on the attainment of Nigerian vision 20:2020. He used survey research

design and three research hypotheses were posed. The population for the study

was primary school teachers in Local Government Areas in Oyo state, and the

sample was 600 primary school teachers who were drawn from the population

using simple random sampling. A twenty item structured questionnaire was

designed by researcher to collect data for the study and the data was analysed

using t-test at 0.05 level of significance.

Findings from the study revealed that the primary education standard has

impact on the nation’s attainment of the Vision 20:2020 and that the standard of

primary education is disadvantaged by the inadequate funding. It also found that

the level of teachers qualification at the primary schools have influence on the

standard of primary education in the country. It was therefore recommended that

along proper funding and provision of facilities for primary level of education,

liberalization should be encouraged for better qualified teachers to handle the

foundational classes in order for the nation to achieve her Vision 20:2020.

Study on the Role of Parents in Early Childhood Education

Fasina (2011) carried out a study on the role of parents in early childhood

education in Ikeja, Lagos state. The purpose of the study was to critically examine

the role, effectiveness and impact of parents in early childhood education in

Nigeria. This is meant to serve as an eye opener to parents and the society in

helping to modify or re-adjust their mode of parental involvement towards

achieving a better future for them. It adopted a survey research design. The

population for the study was primary schools, governmental and non-

governmental organizations in Ikeja. The instrument for data collection was a

questionnaire item developed and administered by the researcher. The data

collected was analysed using Analysis of Variance (ANOVA) to test the hypotheses

at 0.05 level of significance. The findings of the study revealed that parental

involvement has great influence on early childhood education.

Study on Education Resource Utilization and Internal Efficiency

Akinsolu (2011) conducted a study to investigate the relationship between

resource utilization and internal efficiency indicators in Nigeria public secondary

schools to appraise whether the public secondary schools in the country utilize

the resources allotted to them in turning out graduates with minimal wastage.

The study was a correlation study. The population for the study was all the 774

Local Government Areas in the country and the sample was 250 Local

Government Areas selected using stratified random sampling technique. Simple

proportion to size method was used to select 136 public schools from all the 250

sampled local government areas. . Instrument tagged Resource Utilization

Questionnaire and Internal Efficiency Questionnaire was used to collect data on

the independent and dependent variables respectively and pre-tested using test-

retest method. Four research hypotheses were generated to guide the study. The

findings of the study revealed that resources are vital for educational system

production function.

Study on Influence of Home Movies on Students’ Perception of Violent Crimes

Ohia & Onuigbo (2011) investigated on the influence of home movies on

senior secondary school students’ perception of violent crimes. Six research

questions and a focus group discussion were used to get information from the

respondents. The sample consisted of 32 students selected through quota

sampling technique. The findings revealed that students are aware of what

violent crimes are and who commit them. It found out also that bad leadership,

unemployment and injustice are some of the causes of violent crimes, and that

exposure to violent home movies can make students to have sympathy for

criminals and cause them to contemplate committing crimes if faced with the

same situation.

Summary of Literature Reviewed

Literature review for this study is presented under conceptual framework,

theoretical framework, and empirical studies related to the various variables in the

study. From the conceptual framework, the researcher presented the concept of

values, education and security. The review of theoretical framework was based on

system theory and hedonism theory. From the review of definitions by different

authors, there are evidences that values are paramount in human existence and that

event in a particular society is dependent upon the value system of that society.

The concept of education was also reviewed, with emphasis on definition of

education by different authors based on their understanding of the aims and

functions of education. The review indicates that education is a tool for preparing

the youth for future by bringing change in their behaviour. The review of the

concept of consciousness indicates that consciousness is an activity of the mind

and it is a vital concept in this study of value, education and the implications on

security of lives and property, since every action of man is first conceived in the

mind. Traditional Ukwa-Ngwa was identified to be educationally conscious. The

review of the concept of security revealed that security goes beyond physical

security to include the preservation of societal values. Evidences from the study

showed that insecurity was not a characteristic attribute of Ukwa-Ngwa society,

stressing that their education attainment and value system helped checkmate those

factors that bring about conflicts among individuals. The review of literature

demonstrated that in the absence of proper education and values, it is difficult to

guarantee adequate security of lives and property.

The theoretical framework was on the system theory and hedonism theory.

System theory stressed the need for various institutions to work together for the

survival of the society. Hedonism theory on the other hand is believed to promote

selfishness which is contrary to the collective nature of Ukwa-Ngwa land and as

such, it is instrumental to the conflicts experienced in the society. Finally, the

researcher reviewed five various empirical studies related to the study. The review

on empirical studies focused on crime and punishment, perception of impact of

primary education, role of parents in early childhood education, education resource

utilization and internal efficiency, and influence of home movies on perception of

violent crimes. Nevertheless, in all the studies reviewed, none discussed directly

the education and values of Ukwa-Ngwa land and the impact they have on security

of lives and property. It is this gap that this study intends to fill.

CHAPTER THREE

RESEARCH METHOD

In this chapter, the method used to carry out the study was presented. It

included the design of the study, area of study, population, sample and sampling

technique, instrument for data collection, validity and reliability of the

instrument, method of data collection and method of data analysis.

Research Design

The study is a descriptive type of survey research design, and sourced

information on education, values and security challenges in Ukwa-Ngwa land.

According to Nworgu (2006) descriptive survey aims at collecting data on, and

describing the characteristics, features or facts about a population in a systematic

a systematic manner. Thus, the researcher considered it the most appropriate in

a study of this nature.

Area of Study

The study was conducted in Ukwa-Ngwa land of Abia state. This area has

nine Local Government Areas comprising Ukwa east, Ukwa west, Ugwunagbo,

Obingwa, Aba north, Aba south, Osisioma, Isiala Ngwa south and Isiala Ngwa

north. Ukwa-Ngwa has common boundaries with Umuahia on the north, Imo

River which separates it from Mbaise in Imo State, and Omuma of River State on

the west, Afam and Oyibo in River State on the south, and Ikot Ekpene and Abak

in Akwa Ibom state on the east.

Most of the security challenges witnessed in South east geopolitical zone of

the country took place in Ukwa-Ngwa land. Regardless of that, Ukwa-Ngwa land

has contributed immensely to the educational and socio-economic development

of South east geopolitical zone and Nigeria at large.

Population of the Study

The population of the study consisted of all the traditional rulers in the two

hundred and ninety-seven (297) autonomous communities of Ukwa Ngwa land

(Ministry of Local government and Chieftaincy Affairs, Umuahia), all the one

thousand, nine hundred and seventy (1,970) teachers of all the ninety-three (93)

public secondary schools in the area (Ministry of Education, Umuahia, Abia State),

religious leaders and parents. The choice of the traditional rulers, secondary

school teachers, religious leaders and parents is due to the fact that they are the

custodians and transmitters of the cultural and religious values of the people.

More so, they are familiar with crime and criminal behaviours of the youths.

Sample and Sampling Technique

The sample for this study is eight hundred and seven (807) respondents

consisting of seventy-four (74) traditional rulers, four hundred and ninety three

(493) secondary school teachers, one hundred and twenty religious leaders and

one hundred and twenty parents. Simple random sampling was used to select

four Local Government Areas that are involved in the study. From the selected

Local Government Areas, simple random sampling was also be used to choose

seventy-four (74) traditional rulers representing 25% of all the traditional rulers

and four hundred and ninety three (493) secondary school teachers, representing

25% of the one thousand, nine hundred and seventy (1,970) secondary school

teachers respectively. Volunteer sampling was used to sample one hundred and

twenty religious leaders, and one hundred and twenty parents who at least have

a child of senior secondary school age respectively.

Instrument for Data Collection

A structured questionnaire titled Education, Values and Impact on Security

Questionnaire (EVISEQ) developed by the researcher was the instrument for data

collection. The instrument was developed by carefully and critically identifying

possible issues associated with education, values and security of lives and

property. The questionnaire is a four-point rating scale with the responses as Very

Great Extent (VGE) = 4, Great Extent (GE) = 3, Low Extent (LE) = 2, VLE (VLE) = 1,

Strongly Agreed (SA) = 4, Agreed (A) = 3, Disagreed (DA) = 2, Strongly Disagree

(SD) = 1

The respondents were requested to tick (√) in the options corresponding to

their individual ratings of the issue. The questionnaire was divided into seven

sections. Section A gave personal information on the respondents, section B was

on the extent to which education is encouraged in contemporary Ukwa-Ngwa;

section C was concerned with contemporary Ukwa-Ngwa values; section D

addressed the determinants of values in contemporary Ukwa-Ngwa; section E

talked on the differences in the impact of education and values between the

traditional and contemporary Ukwa-Ngwa society; section F took care of the

perceptions of the people of Ukwa-Ngwa on the role of education and values in

maintaining security of lives and property; while section G centred on the role of

education and value re-orientation in tackling the security challenges in the land

Validation of the Instrument

The instrument was subjected to face validation by three experts. Two

lecturers in Philosophy of Education, and the other in the Department of Science

Education all from the Faculty of Education, University of Nigeria, Nsukka. The

experts were asked to examine the instrument in line with relevance and

adequacy, language comprehensiveness of the items, appropriateness of the

content and representativeness of the various dimensions in measuring what they

are supposed to measure. The experts validated the instrument in accordance

with the request made. Their comments and suggestions were adopted to modify

the questionnaire in line with the set objectives of the study.

Reliability of the Instrument

To ascertain the internal consistency of the instrument, twenty (20) copies

of the questionnaire were administered in a single administration to respondents

in communities in Ikwuano Local Government Area of Abia state. Their responses

were collected and analyzed using the Crombach Alpha coefficient and the result

yielded 0.73, 0.76, 0.83, 0.79, 0.68 and 0.79 for the six clusters respectively.

Method of Data Collection

To control logistic constrains concerning the administration and retrieval of

the questionnaire, the researcher employed the services of two (2) trained

research assistants who helped administer the questionnaire by hand. The

research assistants helped to deliver and retrieve the questionnaire. Eight

hundred and seven (807) copies of the questionnaire were produced and

administered to the respondents.

Method of Data Analysis

The data collected from the respondents was carefully analyzed using mean

scores (x) and standard deviation (SD). The responses in each cluster were

summed up to get the mean (x) and standard deviation (SD) used in answering

the research questions. Real limits of numbers were used to arrive at decision

level and it was determined by using the mean range as follows:

REAL LIMIT OF NUMBERS DECISION RULE

3.5-4.00 Strongly Agree/ Very Great Extent

2.5-3.49 Agree/ Great Extent

1.5-2.49 Disagree/ Low Extent

0.5-1.49 Strongly Disagree/ Very Low Extent

CHAPTER FOUR

PRESENTATION OF RESULTS

The data obtained from the administration of the research instrument were

analyzed and presented in this chapter. The research questions were reproduced

and analysed using data presented below.

Research Question 1

To what extent was education encouraged in Ukwa-Ngwa land between 1991 and 2011?

Table 1

Extent to which education was encouraged in Ukwa- Ngwa land: Mean ratings and standard deviations

Item ITEMS X S.D Decision N

1. Parents/guardians seem to know the importance of 1.99 0.54 Low Extent education of their children/wards.

2. Most families encouraged their young ones to take 2.01 0.57 Low Extent their studies seriously

3. Most parents/guardians equipped their young ones to get 2.11 0.57 Low Extent the best that education can offer.

4. Most villages and communities had education support 1.11 0.31 Very Low Extent Programmes

5. Many public schools were established 1.35 0.48 Very Low Extent between 1991 and 2011

6. Schools were well staffed and equipped. 2.06 0.57 Low Extent

7. Most youths furthered their education up 1.85 0.72 Low Extent to the tertiary level.

In table 1, all the items scored below the cut-off point of 2.50. This is an indication

that respondents disagreed with the items as presented. This therefore reveals

that: most parents seemed not to know the importance of education of their

children; youths did not receive the maximum encourage they needed in the field

of education; youths were not well equipped by their parents/ guardians to get

the best education can offer them; communities did not have education

programmes; much was not done in the establishment of new public schools

during the period of study; schools were not well staffed and equipped; most

youths did not further their education to the tertiary level.

Research Question 2

What were the dominant Ukwa-Ngwa values between 1991 and 2011?

Table 2

Dominant Ukwa-Ngwa values: Mean ratings and standard deviations.

Item ITEMS X S.D Decision N

8. The people were not conscious of their relationship 2.04 0.77 Disagree with God.

9. There was the desire to get rich quickly among 3.25 0.51 Agree the youth.

10. Much emphasis was placed on wealth acquisition 3.16 0.45 Agree as against the means of wealth acquisition.

11. There was a diminishing regard for the life and 3.30 0.47 Agreewelfare of others.

12. Too much innocent blood was been shed in 3.41 0.49 AgreeUkwa-Ngwa land.

13. Most families lost grip on the lifestyle of 3.22 0.44 Agreetheir members.

14. The love of self subdued the communal 3.29 0.46 Agreenature of the people.

15. People cared less about how the society was 3.16 0.57 Agree governed.

16. Education was not given priority attention 3.25 0.48 Agree

Table 2 revealed that all item but item 8 scored above the 2.5 cut-off point.

This shows that the respondents believe that the people of Ukwa-Ngwa were

conscious of their relationship with God; that there was the desire to get rich

quickly among the youth; there was much emphasis on acquisition of wealth

rather than on the means of acquiring the wealth; there was diminishing regard

for the life and welfare of others; that too much innocent blood was shed in

Ukwa-Ngwa land; most families lost grip on the lifestyle of their members; that

the love of self subdued the love for the society; that the people of Ukwa-Ngwa

cared less about how the society was been governed; that less attention was

given to education.

Research Question 3

What are the determinants of values in Ukwa-Ngwa land during the period of

1991-2011?

Table 3

Determinants of values in Ukwa-Ngwa land between 1991 and 2011: Mean

ratings and standard deviations

Item ITEMS X S.D Decision N

17. Most adults did not live by example. 3.20 0.54 Agree

18 Poor parents do not always take care of their 3.21 0.59 Agree responsibilities to their children/wards

19 Poor parents/guardians always have full control 1.85 0.60 Disagree over their children/wards.

20 There was a declining influence of the extended 3.20 0.41 Agree family system in the society.

21 More autonomous communities than necessary 2.99 0.57 Agreewere created by the state government between 1991-2011

22 The choice of who becomes the traditional ruler 3.02 0.59 Agree(Eze) led to loss of innocent lives in some communities.

23 A good number of the emergent traditional 3.09 0.60 Agree rulers were believed not to be the choice of their subjects.

24 The emergence of some traditional rulers 3.22 0.51 Agree resulted into the creation of more autonomous communities than initially planned

25 African Traditional Religion worship was fast 3.34 0.49 Agree declining.

26 Many church denominations emerged in 3.33 0.47 AgreeUkwa-Ngwa land between 1991 and 2011.

27 A good number of the church denominations 3.12 0.55 Agree broke away from mother churches

28 Most of the churches disintegrated due to 2.85 0.56 Agree internal conflicts

In table 3, only item 19 scored below 2.5. This shows that the respondents

disagreed that poor parents/guardians have full control of their children/wards.

The response options of the respondents are in agreement with items 17, 18, 20,

21, 22, 23, 24, 25, 26, 27, and 28. This shows that most Ukwa-Ngwa parents did

not live by example; poor parents do not always take care of their responsibilities

towards their children; there was a decline in the influence of the extended family

in the society; more autonomous communities than necessary were created in

Ukwa-Ngwa land; the choice of who becomes traditional ruler led to loss of

innocent lives; most traditional rulers that emerged were not the choice of their

subjects; the emergence of some traditional rulers resulted into more

autonomous communities been created; African Traditional Religion worship was

on the decline; many church denominations emerged in Ukwa-Ngwa land; many

of the emergent church denominations broke away from their mother churches;

most of the churches disintegrated as a result of internal conflicts.

Research Question 4

What are the differences in the impact of education and values between the traditional Ukwa-Ngwa society and the period between 1991 and 2011?

Table 4

Differences in the impact of education and values between the traditional and contemporary Ukwa-Ngwa society: Mean ratings and standard deviation

Item ITEMS X S.D Decision N

29 Most of the existing public secondary schools 3.06 0.25 Agree were established by community efforts before 1991.

30 Schools were better equipped between 1991 and 2.38 0.96 Disagree2011 than was the case prior to 1991.

31 Most secondary school leavers today had basic 2.19 0.91 Disagreeskills and competencies necessary for self reliance.between 1991 and 2011 than was the case prior to 1991

32 It was common for a man to take a 3.18 0.59 Agreewoman for a wife without going through the necessary marriage rites between 1991 and 2011than was the situation prior to 1991

33 Crime and criminal activities are more common 3.31 0.46 Agreebetween 1991 and 2011 the situation more than the situation prior to 1991.

34 Those in positions of leadership rendered people oriented 3.57 0.50 Strongly Agreeservices prior to 11991 than the situation during the period of 1991-2011

35 The society seemed to be at ease with people making 3.33 0.49 Agree wealth by dishonest means between 1991 and 2011than the situation prior to 1991.

In table 4, results of items 30 and 31 are below the cut-off point of 2.50 and are

therefore not in agreement with the statements in these two items. Thus, the

respondents disagree that schools were better equipped during the time of study

than the situation prior to 1991; that most secondary school leavers have basic

skills and competencies needed for self-reliance during the period of 1991 -201.

The rest of the items in table 4-29, 32, 33, 34, and 35 scored above 2.5. This is an

indication that the respondents agreed that most of the existing public secondary

schools in Ukwa-Ngwa land were established before the year 1991; that it was

common during the period of study for a man to take a woman for a wife without

the necessary marriage rites; crime and criminal activities were more prevalent

during the period of 1991-2011 than during the years before to 1991; prior to

1991, people in leadership positions rendered better services than those in

leadership positions between 1991 and 2011; the society seemed to be at ease

with people making wealth by dishonest means during the period of study.

Research Question 5

What are the perceptions of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property?

Table 5

The perception of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property: Mean ratings and standard deviation.

Item ITEMS X S.D Decision N

36 The level of educational consciousness in a particular 2.52 0.88 Agree society determines to a great extent the degree at which security of lives and property is guaranteed.

37 The security of lives and property of a people does 1.74 0.48 Disagree not depend on their dominating values.

38 An educated person should be conscious of his security 3.14 0.37 Agreeas well as those of others.

39 Good governance suppresses insecurity 3.32 0.47 Agree

40 Security has to do with the preservation of societal 3.21 0.41 Agree values as well.

41 Moral decadence precedes insecurity. 3.40 0.49 Agree

42 Political apathy does not contribute to problem of 3.00 0.66 Agreesecurity in the society.

43 The justice system is a major player in ensuring the 3.30 0.46 Agree security of lives and property.

In table 5, item 37 scored below the cut-off point of 2.50. This shows that the

respondents perceive security of lives and property as depending on the

dominant values. The rest of the items: 36, 38, 39, 40, 41, 42, and 43 scored

above the cut-off point of 2.50. This shows that the respondents have the

perception that an educated man should be conscious of his life and property, as

well as those of other people; that good governance suppresses insecurity; that

security includes the preservation of societal values; that moral decadence

precedes insecurity; political apathy does not contribute to security challenges;

justice system is a major player in handling security challenges.

Research Question 6

In what ways will education and value re-orientation assist towards addressing the security challenges in Ukwa-Ngwa land?

Table 6

Ways education and value re-orientation will assist in addressing the security challenges in Ukwa-Ngwa land: Mean ratings and standard deviation

Item ITEMS X S.D Decision N

44 Education and values will help the people 3.42 0.49 Agree to be conscious of their actions

45 By providing opportunity for better understanding 3.40 0.49 Agree of the environment, education and value re-orientation will help in addressing security challenges.

46 Education and value re-orientation will help in 3.47 0.51 Agreeinculcating the spirit of collective responsibility in the people which is necessary for peaceful coexistence.

47 By placing emphasis on the societal 3.61 0.49 Strongly Agreeneeds, education and value re-orientation will contribute in tackling the problem of security in the society

48 By giving political education to the people, education 3.31 0.50 Agreeand value re-orientation will help reduce the incidenceof thuggery during elections.

49 Qualitative and quantitative education will help reduce 3.46 0.50 Agree the problem of poverty and unemployment which are security threats.

Data in table 6 revealed that all the items scored above 2.50. This shows that the

respondents agreed with those items as among the ways education and value re-

orientation will assist in addressing the problem of security challenges. Therefore

education and value re-orientation will help the people to be conscious of their

actions by; providing opportunity for better understanding of the environment;

inculcating the spirit of collective responsibility; placing emphasis on societal

needs; educating the people on civic responsibilities; giving qualitative and

quantitative education.

Summary of the Findings

The major findings of the study are summarized as follows:

1. Most parents and guardians did not know the importance of education of

their children/wards; most families did not encourage their young ones to

take their studies seriously; most parents/guardians did not equip the young

ones to get the best of education; most villages and communities did not

have education support programmes; only few public secondary schools

were established in Ukwa-Ngwa land; schools were not well staffed and

equipped; most youths did not study beyond secondary school level.

2. The people were conscious of their relationship with God; there was the

desire to get rich quickly among the youth; much emphasis was placed on

the acquisition of wealth rather than on the means of acquiring wealth; there

was diminishing regard for the life and welfare of others; too much innocent

blood was shed in Ukwa-Ngwa land during the period of study; most

families lost grip on the lifestyle of their members; individualism subdued

community life of the people of Ukwa-Ngwa; there was less concern on how

the society was governed; education was not given priority attention.

3. Most adults did not live by good example; poverty made most

parents/guardians loss control over their children/wards; there was declining

influence of extended family in Ukwa-Ngwa land; too many autonomous

communities than necessary were created; tussle for traditional rulership

resulted to disunity in most Ukwa-Ngwa communities; many traditional

rulers emerged contrary to the wish of majority of their subjects; the

emergence of some traditional rulers led to agitation for the creation of more

autonomous communities; African Traditional Religion suffered a setback;

many church denominations emerged mostly as a result of conflict in some

churches.

4. Only few public secondary schools were established in Ukwa-Ngwa

between 1991 and 2011; schools were better equipped in pre 1991 era than

the situation between 1991 and 2011; secondary school graduates prior to

1991 were better prepared for self-reliance than was the situation during the

period of study; the marriage institution was more reverenced before 1991

than the situation during the period of study; crime was prevalent during the

period of study than the situation before 1991; leadership before 1991 was

selfless, and rendered people oriented services than the situation between

1991 and 2011; Ukwa-Ngwa land was at ease with people amassing wealth

through dishonest means during the period of study.

5. The people of Ukwa-Ngwa perceive education as a factor to be considered

in checkmating security challenges; they perceive security as being

dependent on the dominant values; an educated person should be conscious

of his security and that of others; good governance is perceived to suppress

security challenges; preserving societal values is akin to ensuring adequate

security of lives and property; moral decadence is a prelude to security

threat; justice system has a lot to contribute in addressing security

challenges.

6. Education and values will assist in addressing the security challenges in

Ukwa-Ngwa land by helping the people to be conscious of their actions;

providing opportunity for better understanding of the environment;

inculcating the spirit of collective responsibility in the people; placing

emphasis on societal needs; giving political education to the people;

ensuring qualitative and quantitative education.

CHAPTER FIVE

DISCUSSION AND INTERPRETATION

In this chapter, the discussion of results of the study, implications of the

findings, recommendations, limitations of the study, suggestions for further

research and conclusion are presented. The discussion was based on the six

research questions raised to guide the study.

Discussion of Findings

The discussion of the findings is organized under the following:

Extent to which education was encouraged in Ukwa-Ngwa land between

the years 1991 and 2011; Dominant Ukwa-Ngwa values between 1991 and 2011;

Determinants of values in Ukwa-Ngwa land during the period of study;

Differences in the impact of education and values between the traditional Ukwa-

Ngwa society and the period of study; Perception of the people of Ukwa-Ngwa on

the role of education and values in maintaining security of lives and property;

Ways education and value re-orientation will assist towards addressing the

security challenges in Ukwa-Ngwa land.

Extent to which education was encouraged in Ukwa-Ngwa land between the

years 1991 and 2011.

Responses to research question 1 revealed that the respondents disagreed

on all the items listed on the extent to which education was encouraged in Ukwa-

Ngwa land between the years 1991 and 2011. Their responses indicated that:

most parents and guardians did not know the importance of education of their

children/wards; most families did not encourage their young ones to take their

studies seriously; most parents/guardians did not equip the young ones to get the

best of education; most villages and communities did not have education support

programmes; only few public secondary schools were established in Ukwa-Ngwa

land during the period of study; schools were not well staffed and equipped; most

youths did not study beyond secondary school level.

The findings of the study showed that most parents and guardians seemed

not to understand the importance of education of their children/wards.

Knowledge of the importance of any venture is a crucial motivating factor

towards engaging in such venture. If parents and guardians do not know the

importance of education, how then will they give the young ones necessary

backing to excel in their studies? It is extremely difficult for one to give maximum

support to a project one does not have full understanding of, most especially, an

investment like education which does not have immediate returns. It is possible

then that most parents and guardians sent their children and wards to school

probably because they saw other parents send their children to school. To give

credence to this, Ihebereme (2012) in a study on “Girls-child education: A strategy

for societal transformation towards eradication of Girl-child labour in eastern

Nigeria” stressed that women education is received with mixed feelings and

reluctance. The implication of the finding is that most Ukwa-Ngwa youths did not

get the type of support they needed to excel in their academic endeavours.

The findings also revealed that communities did not have education

support programmes, and only few public secondary schools were established in

twenty years. Can the government alone shoulder the educational needs of the

people? With this level of investment made in the field of education during the

period of study, is it a surprise then the high level of security breach witnessed in

Ukwa-Ngwa land? Education is cost effective, and it is a difficult task for the

government alone to provide for the needs of schools. Hence, it is necessary that

communities get involved in establishing and funding of schools. In line with this,

Umobong (2004) advocated the need for communities to be integrated in

educational development. With respect to the level of investment made in

education, and the security challenges witnessed, it is pertinent to point out that

it is the conduct of the members of a society that determines how secure or

insecure the society can be. To determine the behavior of the people, education

has a vital role to play since it is in the domain of education to shape human

behavior through instilling discipline on the individuals for their benefit and the

benefit of the society at large. In a situation like the case with Ukwa-Ngwa land,

where the findings revealed that much investment was not made in the field of

education during the period of study, chances are that indiscipline was the order

of the day and where indiscipline abound, insecurity thrive. The researcher opines

therefore that with this low level of encouragement, education did not have

much impact on the lives of the people of Ukwa-Ngwa during the period of 1991

to 2011.

Dominant Ukwa-Ngwa values between 1991 and 2011

The result indicates that there were dominant values in Ukwa-Ngwa land

during the period of study. Although the findings revealed that people of Ukwa-

Ngwa were conscious of their relationship with God, the findings also indicated

that Ukwa-Ngwa land was dominated mostly by negative values between the

years 1991 and 2011. These values according to the findings are desire to get rich

quickly among the youth, too much emphasis was placed on wealth acquisition

rather than means of acquiring wealth, less importance was attached to the life

and welfare of others, loss of interest in community life, and little attention was

given to education.

Values have their effect on the society and the big question now is, what

impact did these values have in Ukwa-Ngwa land during the period of study? The

desire to get rich quickly made most youth to prefer immediate gratifications to

future, but enduring gratifications. Money was placed on a higher hierarchy than

spiritual and human values which is in contradistinction to the earlier assertion by

Nkokelonye (2005) and Okafor (2006) that spiritual values is the highest in

hierarchy, followed by human values. The love of self-reigned supreme as people

seldom cared about the welfare of others or for the good of the society. In a bid

to belong, wealth acquisition became a priority irrespective of the means of

acquisition. In the understanding of the researcher, most people got themselves

involved in different forms of criminal activities to make wealth since the end

justified the means. The dominant values were security threats to the society. As

such, the dominant Ukwa-Ngwa values during the period of study did not have

positive impact on security of lives and property.

Determinants of values in Ukwa-Ngwa land during the period under study.

The result of the findings indicates that some factors were responsible for

the dominant values that held sway during the period under study. One of the

factors from the findings is inadequacy of role models as most adults were found

not to live by good examples. This finding is in line with Olokede (2011) assertion

on overview of examination misconduct in Nigeria that some eminent Nigerians

have been found perpetrating the act of examination malpractices. Similarly, the

impunity with which police men extort money from motorists on Nigerian roads,

the loots recovered from past leaders, and revelations on how the affairs of

Nigeria was administered, especially during military era are all pointers that adults

did not leave much to be admired by the youths.

Findings in this study revealed also that poverty, declined influence of the

extended family system, declined influence of the Traditional Rulership

Institution, declined influence of the African Traditional Religion; and conflicts in

churches were among the factors responsible for the negative values that

engulfed Ukwa-Ngwa land during the period of study. In a situation where most

parents are poor and do not take care of their responsibilities towards their

children, is it not possible that the authority they have on their children will

wane? It is true that the parents have crucial roles to play in the upbringing of

their children and therefore command authority over the children, it is equally

important to note that there are other agents of socialization which wield

influence over the child’s behavior. According to Ngwoke and Eze, (2004) the

child learns from peers to make his decisions and accept point of view and values

not shared by his family. The implication is that poor parents in most cases tend

to lose the authority they have over their children. This is in line with the findings

of Ohia and Onuigbo (2011) that in a society like Nigeria where material

acquisition has become a norm, recognitions and respects are accorded to only

the rich. In a society where most parents lose the authority they have over their

children, the chances are that such a society will be at the risk of insecurity since

young ones are at liberty to behave as they please.

Differences in the impact of education and values between the traditional

Ukwa-Ngwa society and the period under study (1991-2011)

The results of research question four (table 4) indicated that education and

values had more impact in the traditional Ukwa-Ngwa society than during the

period under study. Based on the findings, only few public secondary schools

were established during the period under study unlike the situation prior to 1991;

schools were better equipped in the past than during the period of 1991 to 2011;

secondary school graduates in traditional Ukwa-Ngwa society were better

prepared for self-reliance than the graduates of 1991 to 2011. These call for need

to establish more public secondary and well equipped schools in Ukwa-Ngwa land

that will impact discipline in the young ones and prepare them for life after

school.

The findings also revealed that the traditional Ukwa-Ngwa society had

more respect for the marriage institution than was the situation during the period

under study. Of what importance is the place of marriage institution? Marriage is

the starting point of every family and the family plays a vital role in molding the

character of the child. Family according to Anyebe (2011) is the foundation of

value orientation. There is need therefore to accord proper respect to marriage

institution. Those seeking to go into marriage should be well counseled, and the

society should try as much as possible to discourage child marriage. Education

and values according to the findings helped maintain peaceful atmosphere in

traditional Ukwa-Ngwa unlike the period between 1991 and 2011 that witnessed

incessant crime and criminal activities. The findings revealed also that traditional

Ukwa-Ngwa had leaders who were selfless and visionary unlike the case with the

period of study. It also revealed that the traditional Ukwa-Ngwa society placed so

much emphasis on means of wealth acquisition while acquisition of wealth

irrespective of how the wealth is acquired characterized the period of 1991 to

2011.

Perception of the people of Ukwa-Ngwa on the role of education and values in

maintaining security of lives and property

The results of research question five (Table 5) showed that most Ukwa-Ngwa

people do perceive education as a critical factor to be considered in addressing

the security challenges in the society and they expect an educated person to be

conscious of his security and the security of others. The findings also showed that

the people of Ukwa-Ngwa perceive security as being dependent on the dominant

values. The results also portray the people of Ukwa-Ngwa as having the

perception that good governance and the justice in the land help in suppressing

insecurity; that moral decadence is a prelude to security threat. The people of

Ukwa-Ngwa according to the findings also perceive the preservation of qualitative

societal values as being akin to ensuring adequate security of lives and property.

Of what importance is people’s perception of the role of education and values on

security challenges?

The experience people have of their environment forms their perception of

the environment. People interact with their environment, and these interactions

form the bases of what they know about the environment. According to Ngwoke

(2004) perception refers to ways people get to understand their environment.

This understanding of the environment helps people to make their judgments of

events around them, and to proffer solutions to the challenges they encounter in

the course of their interaction with the environment. To confirm this, Ngwoke

further affirmed that object of human perception is not distinct from the person

perceiving it, and the person perceiving the object is not indifferent to it. The

perception of the people of Ukwa-Ngwa of the role of education and values on

security challenges in Ukwa-Ngwa is of relevance to the importance the people

attach to education and values in addressing the security challenges in Ukwa-

Ngwa land since they cannot be indifference to the happenings in the society.

Ways education and value re-orientation will assist in addressing the security challenges in Ukwa-Ngwa land: Mean ratings and standard deviation

The results of research question six (table 6) showed that there are ways by

which education and value re-orientation will assist in addressing the security

challenges in Ukwa-Ngwa land. Based on the findings of this study, qualitative and

quantitative education and value re-orientation will help the people to be

conscious of their actions. The findings also revealed that the people will be

provided with opportunity for better understanding of their environment. Equally,

education and value re-orientation will help inculcate the spirit of collective

responsibility in the people of Ukwa-Ngwa; help them place emphasis on societal

needs; give them political education which will encourage them to have interest

on how the society is been governed and to participate actively in the political

process. These revelations are good but the question that may be calling for

attention at this juncture is how?

Qualitative and quantitative education entails giving the right type of

education, and to the greatest number of the people. Education according to

Okafor and Ohia 2012 is qualitative when it helps in addressing societal problems.

Qualitative and quantitative education is the surest way through which the

generality of individuals in a particular society are made to understand what the

society accepts and what it abhors. This knowledge of the values of the society

will make the people of Ukwa Ngwa to be conscious of their actions, bearing in

mind that every action has its consequence. This consciousness in effect will make

individuals members of the society to imbibe the spirit of collective responsibility,

which is a sine qua non for peace and stability in the society. When members of

the society know their responsibilities to themselves and to the society at large, it

is obvious, other things being equal, that they will develop interest on how the

society is been governed and by so doing, the right type of leadership will emerge.

Implication of the Findings

An insight into the impact of education and values on security challenges in

Ukwa-Ngwa land, Abia state, Nigeria, 1991-2011 has some important educational

implications. The findings have far reaching implication to community leaders,

parents, teachers, church leaders, government, researchers and society at large.

The implication to community leaders is that they mobilize both human and

material resources of the community to ensure that education is encouraged in

their various communities. Rather than exhibiting nonchalant attitude,

communities should come up with educational programmes as was the case in

the past to complement whatever effort made by the government towards giving

education to the young ones. The findings should also encourage community

leaders to ensure that the qualitative Ukwa-Ngwa values are preserved and

transmitted to the young ones.

The implication of the findings to parents is that parents should be made to

understand the importance of education of their children on the family and to the

society at large. Parents should see the need to live by good example since

education of the child starts from home, and it is the values they inculcate in their

children that the children will grow with. Parents should be made to equip their

children and give them all the encouragement they need to excel in their

academic endeavour. The findings have great implications on teachers and

church leaders as well. Both teachers and church leaders have important roles to

play in molding the behavior of members of society. The findings of the study

should make them to give priority attention to discipline at all time. Teachers and

church leaders should teach the young ones to be hard working and have regard

for the sanctity of life of others. They should make the young ones understand

that the means of wealth acquisition is as important as acquiring wealth and that

there is hierarchy of values.

The implication of the findings to the government is that the government,

in addition to huge amount spent on state security, should be made to

understand that investment in education is part of the strategies in addressing

security challenges. The findings should make the government understand that

activity of those in government has great influence on how secure or insecure the

environment can be. This knowledge will help the government to be more

proactive in handling security challenges in the country.

Recommendations

The following recommendations are made based on the findings of the study:

1. Communities should have education support programmes to enable them

pull resources together towards encouraging educational attainment of

members.

2. Workshops, seminars, public lectures should be organized from time to time

to sensitize parents and members of the community on the importance of

education.

3. Security agencies, governmental and nongovernmental organizations should

organize security summits to discuss the security challenges.

4. Families, churches, schools and communities should emphasize on the

importance of extended family system and the need for collective

responsibility.

5. Government should strengthen the justice system to enable people get justice

at all time.

6. The number of autonomous communities should be reduced. Communities

should be made to choose their traditional rulers rather than the government

having influence on who becomes traditional ruler in the various

communities. This has made the traditional rulers to be responsible to the

government rather than to their subjects. By implication, most traditional

rulers do not have any influence on their subjects.

7. Communities and churches should revisit their marriage rites bearing in

mind the prevailing economic situation in the country. This will enable

young men and women who are old enough, and want to marry to be able to

fulfill the necessary marriage rites. This will encourage them to get their

families involved and also get the necessary marriage counseling.

8. It has been observed that most churches emerged as a result of conflict in

some churches. The establishment of churches should be regularized to

discourage the proliferation of churches by people who in most cases are not

well prepared to establish churches as this is not healthy for the society.

9. Government should make policies that will help reduce the level of poverty

in the society since poverty is identified as a determinant of negative values

that held sway in the society.

10.Families, schools, churches and communities should emphasize on human

rights and civic education for members of the community. This is important

for it will make the people to know their rights and the rights of others. This

emphasis on human rights and civic education will also encourage the

people to participate in the political process and demand good governance at

all time from those in leadership positions.

Limitations of the Study

The study has a number of limitations such as:

1. Ukwa-Ngwa land is large and most parents, traditional rulers, church leaders

and secondary school teachers selected for the study are located in rural

areas with roads that are inaccessible, this made the study difficult and

expensive for the researcher.

2. Questionnaire was the only item used for data collection in the study. The

use of interview could have provided the researcher with more insight.

3. Constraints in explaining the questionnaire to the respondents was time

consuming and provoking.

4. The researcher could not cover all the traditional rulers, secondary school

teachers, parents and church leaders. Limiting the study to only the sampled

persons resulted to a high proportion of the population been cut off.

Suggestions for Further Studies

The following suggestions are proffered for further studies:

1. The effect of private schools on security challenges in Ukwa-Ngwa land,

Abia State (1999-2010).

2. The effect of examination malpractices on the values and security challenges

in Ukwa-Ngwa land.

3. A philosophical appraisal of education accountability and security

challenges in Ukwa-Ngwa land, Abia state between 2007 and 2012.

4. The impact of education and values on security challenges in south east

Nigeria, (1999-2010).

Conclusion

This research work examined the impact of education and values on

security challenges in Ukwa-Ngwa land, Abia State, Nigeria, (1991-2011). As

the study has shown, education and values had positive impact on security of

lives and property in traditional Ukwa-Ngwa society more than the situation

during the period under study. The findings of the study revealed that the

positive impact recorded in the past was due to the understanding of people

of traditional Ukwa-Ngwa of what education and their prevailing values can

help them achieve. There were educational support programmes, the

extended family system played an active role in keeping families together.

There was responsible leadership in the traditional Ukwa-Ngwa society

compared to what was experienced in the years between 1991 and 2011 and

as such, the issue of security challenges was better managed than during the

period under study.

Summary of the Study

This research was concluded based on the findings of the study. The study

was to assess the impact of education and values on security challenges in Ukwa-

Ngwa land, Abia state, Nigeria between 1991 and 2011. Six research questions

were formulated to guide the study. Descriptive survey design was employed to

investigate the impact of education and values on security challenges in Ukwa-

Ngwa land, Abia state between the years 1991 and 2011. The sample for the

study was eight hundred and seven persons from the population of traditional

rulers, church leaders, public secondary school teachers and parents. The

instrument for data collection was a questionnaire titled Education, Values and

Impact on Security Questionnaire (EVISEQ) designed by the researcher to elicit

information from the respondents. Data was analyzed using mean and standard

deviation.

The findings indicated that education and values did not have much

positive impact on security challenges during the period of study. This according

to the findings is due to low level of investment made in education during the

period of study, and some factors that subjugated the hitherto qualitative

traditional values of Ukwa-Ngwa land. These factors include declined influence of

extended family system, declined influence of traditional rulership, declined

influence of African Traditional Religion, conflicts in the church, inadequacy of

role models, poverty that led to loss of control of the lifestyle of family members

by most families, less emphasis that was placed on means of wealth acquisition,

and selfish leadership. The study also revealed the perception of the people of

Ukwa-Ngwa on the relationship that exist among education, values and security

of lives and property, and the ways education and value re-orientation will assist

in addressing security challenges in Ukwa-Ngwa land. The major findings of the

study were discussed, implications stressed and recommendations made based

on the findings of the researcher. Limitations of the study were acknowledged

and suggestions for further studies were also emphasized.

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APPENDIX A

Department of Educational Foundations

Faculty of Education

University of Nigeria

Nsukka

Dear respondent,

REQUEST TO RESPOND TO RESEARCH QUESTIONNAIRE

I am a post-graduate student of the Department of educational

foundations, University of Nigeria, Nsukka. I am currently carrying out a research

study on “Impact of education and values on security challenges in Ukwa-Ngwa

land, abia state, Nigeria, (1991-2011)”.

Attached is a questionnaire designed to elicit information for the study.

Please, kindly provide your honest responses to the questionnaire and the

information given by you will be treated with utmost confidentiality.

Yours faithfully,

Nwagbara, obinna Eze C

Researcher

EDUCATION, VALUES AND IMPACT ON SECURITY QUESTIONNAIRE (EVISEQ).

Instruction

The instrument is for research purpose only. There is no right and wrong

answer. Give your sincere opinion, answering as honestly as you can, by ticking (√)

in the box that represents your best opinion on the matter.

Section A: Personal Data

1. Status: Traditional Ruler ( ) Teacher ( ) Parent ( ) Religious Leader ( )

2. Local Government Area: ( )

Use the options of VGE (very great extent), GE (great extent), LE (low extent), VLE

(very low extent), SD (strongly disagree), D (disagree), A (agree) and SA (strongly

agree). Kindly tick (√) in the option which you consider the most appropriate level

of your agreement or disagreement to the following:

Cluster 1: To what extent was education encouraged in Ukwa-Ngwa land between 1991 and 2011?

S/

N

ITEMS VGE GE LE VLE

1 Parents/guardians seemed to know the importance of education of their children/wards

2 Most families encouraged their young ones to take their studies seriously.

3 Most parents/guardians equipped their young ones to get the best that education can offer.

4 Most villages and communities had education support

programmes. 5 Many public schools were established between 1991 and 20116 Schools were well staffed and equipped.7 Most youths were encouraged to further their education up to

the tertiary level.

Cluster 2: what were the dominant Ukwa-Ngwa values between 1991 and 2011?

S/

N

ITEMS SD D A SA

8 The people were not conscious of their relationship with God.

9 There was the desire to get rich quickly among the youth.

10 Much emphasis was placed on wealth acquisition as against the means of wealth acquisition.

11 There was a diminishing regard for the life and welfare of others.

12 Too much innocent blood was shed in Ukwa Ngwa land.

13 Most families lost grip on the lifestyle of their members.

14 The love of self, subdued the communal nature of the people.

15 People cared less about how the society was administered.

16 Education was not given priority attention

Cluster 3: what are the determinants of values in Ukwa-Ngwa land during the period under study?

S/ ITEMS SD D A SA

N

17 Most adults did not live by example.

18 Poor parents do not always take care of their responsibilities to their children/wards

19 Poor parents/guardians always have full control over their children/wards.

20 There was a declining influence of the extended family system in the society.

21 More autonomous communities than necessary were created by the state government between 1991 and 2011

22 The choice of who becomes the traditional ruler (Eze) led to conflict in some communities.

23 A good number of the emergent traditional rulers were believed not to be the choice of their subjects.

24 The emergence of some traditional rulers resulted to the creation of more autonomous communities than initially planned

25 African Traditional Religion worship was fast declining.

26 Many church denominations emerged in Ukwa-Ngwa land between 1991 and 2011.

27 A good number of the church denominations broke away from mother churches

28 Most of the churches disintegrated due to internal conflicts

Cluster 4: What are the differences in the impact of education and values between the traditional Ukwa-Ngwa society and the period between 1991 and 2011?

S/N ITEMS SD D A SA

29 Most of the existing public secondary schools were established by community efforts before the year 1991.

30 Schools are better equipped today than was the case between 1991 and 2011

31 Most secondary school leavers had basic skills and competencies necessary for self reliance between 1991 and 2011 than the situation prior to 1991.

32 It was common for a man to take a woman for a wife without going through the necessary marriage rites between 1991 and 2011 than the situation before 1991 and 2011.

33 Crime and criminal activities were more common between 1991 and 2011 than the situation prior to 1991.

34 Those in positions of leadership rendered selfless and people oriented services before the year 1991 more than the situation between 1991 and 2011.

35 The society seems to be at ease with people making wealth by dishonest means between 1991 and 2011 than the situation before 1991.

Cluster 5: What are the perceptions of the people of Ukwa-Ngwa on the role of education and values in maintaining security of lives and property?

S/

N

ITEMS SD D A SA

36 The level of educational attainment in a particular society determines to a great extent the degree at which security of lives and property is guaranteed.

37 The security of lives and property of a people does not depend on their dominating values.

38 An educated person should be conscious of his life and property as well as those of others.

39 Good governance suppresses insecurity40 Security has to do with the preservation of societal values as

well.41 Moral decadence precedes insecurity.42 Political apathy does not contribute to problem of security in

the society.43 The justice system is a major player in ensuring the security of

lives and property.

Cluster 6: In what ways will education and value re-orientation assist towards addressing the security challenges in Ukwa-Ngwa land?

S/N ITEMS SD D A SA

44 Education and values can help the people to be conscious of their actions

45 By providing opportunity for better understanding of the environment, education and value re-orientation will help in addressing security challenges.

46 Education and value re-orientation can help in inculcating the spirit of collective responsibility in the people which is necessary for peaceful coexistence.

47 By placing emphasis on the environment and societal needs, education and value re-orientation will contribute in tackling the problem of security in the society

48 Political education and proper value re-orientation will help reduce the incidence of thuggery during elections.

49 Qualitative and quantitative education will help reduce the problem of poverty and unemployment which are security threats.

APPENDIX B

POPULATION DISTRIBUTION OF TEACHERS IN PUBLIC SECONDARY SCHOOLS IN UKWA-NGWA LAND, ABIA STATE

S/N LOCAL GOVERNMENT AREA Number of teachers

1 ABA SOUTH 3262 ABA NORTH 2983 ISIALA NGWA NORTH 1434 ISIALA NGWA SOUTH 2125 OBINGWA 3086 OSISIOMA 3347 UGWUNAGBO 888 UKWA WEST 145

9 UKWA EAST 116TOTAL 1970

SOURCE: MINISTRY OF EDUCATION, UMUAHIA, ABIA STATE

AUTONOMOUS COMMUNITIES IN UKWA NGWA LAND

S/N LOCAL GOVERNMENT AREA Number of Autonomous Communities

1 ABA SOUTH 132 ABA NORTH 103 ISIALA NGWA NORTH 424 ISIALA NGWA SOUTH 465 OBINGWA 756 OSISIOMA 437 UGWUNAGBO 228 UKWA WEST 249 UKWA EAST 22

TOTAL 297SOURCE: MINISTRY OF LOCAL GOVERNMENT AND CHIEFTAINCY AFFAIRS, UMUAHIA, ABIA STATE

APPENDIX C

Descriptive Statistics

DESCRIPTIVES VARIABLES=VAR00001 VAR00002 VAR00003 VAR00004 VAR00005 VAR00006 VAR00007 /STATISTICS=MEAN STDDEV MIN MAX.

Descriptive Statistics

N Minimum Maximum Mean Std. Deviation

VAR00001 807 1.00 4.00 1.9876 .53867

VAR00002 807 1.00 4.00 2.0099 .56788

VAR00003 807 1.00 4.00 2.1053 .57453

VAR00004 807 1.00 2.00 1.1053 .30717

VAR00005 807 1.00 2.00 1.3519 .47787

VAR00006 807 1.00 4.00 2.0607 .56580

VAR00007 807 1.00 4.00 1.8538 .71907

Valid N (listwise) 807

DESCRIPTIVES VARIABLES=VAR00008 VAR00009 VAR00010 VAR00011 VAR00012 VAR00013 VAR00014 VAR00015 VAR00016 /STATISTICS=MEAN STDDEV MIN MAX.

DESCRIPTIVES VARIABLES=VAR00017 VAR00018 VAR00019 VAR00020 VAR00021

VAR00022 VAR00023 VAR00024 VAR00025 VAR00026 VAR00027 VAR00028

Descriptive Statistics

N Minimum Maximum Mean Std. Deviation

VAR00008 807 1.00 4.00 2.0384 .77476

VAR00009 807 2.00 4.00 3.2466 .51277

VAR00010 807 2.00 4.00 3.1636 .44889

VAR00011 807 2.00 4.00 3.2986 .47392

VAR00012 807 3.00 4.00 3.4089 .49194

VAR00013 807 2.00 4.00 3.2206 .44098

VAR00014 807 2.00 4.00 3.2875 .46370

VAR00015 807 1.00 4.00 3.1623 .57203

VAR00016 807 2.00 4.00 3.2491 .47901

Valid N (listwise) 807

/STATISTICS=MEAN STDDEV MIN MAX.

Descriptive Statistics

N Minimum Maximum Mean Std. Deviation

VAR00017 807 2.00 4.00 3.1983 .53914

VAR00018 807 1.00 4.00 3.2069 .59197

VAR00019 807 1.00 4.00 1.8451 .59531

VAR00020 807 2.00 4.00 3.1983 .40511

VAR00021 807 1.00 4.00 2.9851 .56558

VAR00022 807 2.00 4.00 3.0161 .59023

VAR00023 807 2.00 4.00 3.0942 .60277

VAR00024 807 2.00 4.00 3.2156 .51345

VAR00025 807 2.00 4.00 3.3408 .49475

VAR00026 807 3.00 4.00 3.3259 .46900

VAR00027 807 2.00 4.00 3.1202 .55172

VAR00028 807 1.00 4.00 2.8538 .55553

Valid N (listwise) 807

DESCRIPTIVES VARIABLES=VAR00029 VAR00030 VAR00031 VAR00032 VAR00033

VAR00034 VAR00035 /STATISTICS=MEAN STDDEV MIN MAX.

Descriptive Statistics

N Minimum Maximum Mean Std. Deviation

VAR00029 807 2.00 4.00 3.0620 .24632

VAR00030 807 1.00 4.00 2.3817 .95588

VAR00031 807 1.00 4.00 2.1884 .91131

VAR00032 807 1.00 4.00 3.1809 .59107

VAR00033 807 3.00 4.00 3.3110 .46320

VAR00034 807 2.00 4.00 3.5725 .50001

VAR00035 807 2.00 4.00 3.3321 .48680

Valid N (listwise) 807

DESCRIPTIVES VARIABLES=VAR00044 VAR00045 VAR00046 VAR00047 VAR00048

VAR00049 /STATISTICS=MEAN STDDEV MIN MAX.

DESCRIPTIVES VARIABLES=VAR00036 VAR00037 VAR00038 VAR00039 VAR00040 VAR00041 VAR00042 VAR00043 /STATISTICS=MEAN STDDEV MIN MAX.

Descriptive Statistics

N Minimum Maximum Mean Std. Deviation

VAR00036 807 1.00 4.00 2.5167 .88236

VAR00037 807 1.00 4.00 1.7361 .47621

VAR00038 807 2.00 4.00 3.1400 .36804

VAR00039 807 3.00 4.00 3.3209 .46713

VAR00040 807 3.00 4.00 3.2131 .40978

VAR00041 807 3.00 4.00 3.4027 .49075

VAR00042 807 1.00 4.00 2.9963 .65990

VAR00043 807 3.00 4.00 3.3011 .45903

Valid N (listwise) 807

Descriptive Statistics

N Minimum Maximum Mean Std. Deviation

VAR00044 807 3.00 4.00 3.4201 .49388

VAR00045 807 3.00 4.00 3.4040 .49099

VAR00046 807 2.00 4.00 3.4672 .50663

VAR00047 807 3.00 4.00 3.6072 .48868

VAR00048 807 2.00 4.00 3.3098 .50377

VAR00049 807 3.00 4.00 3.4610 .49878

Valid N (listwise) 807