My B.A Project

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SaintER ONE
GENERAL INTRODUCTION
1.1 Background of the Study
The work of the various missions in Nigeria can be traced back to the influence of Sir
William Wilberforce in his successful campaign for the abolition of slave trade in the British
Empire which came into effect in 1807, and also that of Sir Thomas F Buxton who continued in
the footsteps of Sir Wilberforce, the great abolitionist leader.(1) A society named the Society for
the Extinction of Slave Trade and the Civilization of Africa under the leadership of Sir Thomas
F. Buston, was formed in Great Britain. This society was very concerned about the effective
abolition of slavery on the west coast of Africa, particularly the slave coast of Nigeria and was
successful in persuading the British government to send out an expedition on the Niger River to
establish the alternative to slave trade; the legitimate trade.(2)
It is a fact in the historical records of Nigeria that Christian missionary activities began earnestly
in the early 1840s. (3) Missionaries from England, Scotland, Germany, Canada and America
crossed the various borders of different African pre-colonial states to establish their missions.(4)
The story of modem missionary activities in Nigeria began with the freed slaves in the Americas
and Great Britain. In 1841, the British government sent three ships, the Albert, the Wilberforce
and the Soudan to explore the Niger with the view of establishing trade relations with the states
of the Niger Territories so that legitimate trade could substitute slave trade and this mission was
headed by Bishop Samuel Ajayi Crowther, a freed slave from Sierra Leone and was also
accompanied by Rev. Scheon.5

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The most important pioneering Christian missions and thier year of arrival are; The
Wesleyan Methodist(1842), Scottish Presbyterian(1842), Church Missionary Society(1844),
Southern Babtist Foreign Mission(1850), Roman Catholic Mission(1961), Sudan Interior
Mission(1893), Sudan United Mission (1904), United Missionary Society(1905), Seventh Day
Adventist(1914), Qua Iboe Mission(1932), Assembly of God(1939), and African Church
Movement(1888-1925)6 By the 1970's, there were more than 50 Mission Agencies operating in
Nigeria. As a result of the work of many Christian missions, Christianity has grown and become
one of the dominant religions in Nigeria, as over 45% of the population of Nigeria embraces
Christianity.7
In western Nigeria, the missionaries first landed in Badagry in 1842 and moved on to
Abeokuta, where they were readily received. 8 The Egba chiefs embraced the missionaries for
rather more political reasons, as they wanted the assistance of the missionaries in securing
themselves against Lagos and other neighbouring aggressor states.9 By 1846, the Christian
Missions were firmly established in Abeokuta, Ogbe and Egba as a result of the steadfast works
of Henry Townsend, Charles Gollmer, Ajayi Crowther and Edward Beckerstetch who also
established many missionary schools and churches in the region. 10 From the towns mentioned
above, the missions progressed further to other towns like Lagos, Ibadan, Ijaiye, Ede, Iragbiji
and Illorin, and then further on in the later half of 19th century.11
In the south it was the Scottish missionaries who pioneered Christian evangelism. Hope
Weddell, the key figure in early southern Nigerian Christianity, believed in 'concentrated
evangelism' which entailed centering missionary work in one target area rather than many areas
at a time.12 He settled in Duke Town and Creek Town and preferred open air preaching while
schools were introduced in different compounds of houses in the communities. 13 In 1853,

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Weddell conducted the first baptism and in 1858, the Presbytery of the Bight of Biafra was
established.14 The Anglicans established missions in Abo and Onitsha in 1857, Brass in 1861 and
Bonny in 1864.15
Perhaps more related to the subject of the study is the northern half of Nigeria. On
becoming the head of the Niger mission in 1857, Bishop Ajayi Crowther had seen the
opportunity to actualise his dreams of spreading Christianity to the northern half of the colony of
Nigeria. After years of persuading the the Emir of Bida, he was finally allowed to establish a
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mission station at the Kippo Hills in 1876. The Emir even sent latters instructing his
subordinate provincial Emirs of Nassarawa and Yola to allow Bishop Crowther's Christian works
in their jurisdictions, and also gave out his first son to Crowther for proper Western education.17
Crowther was then allowed to open a mission in the Nupe capital of Bida in 1878. 18 All
these developments yielded no fruit as the Nupes were already rigidly devoted to Islam. In the
1890s, a group of missionaries called the Sudan Party led by Graham Brooke, initiated a so-
called policy of 'cultural surrender' in their evangelistic venture in Hausa land. Brooke believed
that by wearing Muslim clothes like the turban, eating Hausa food, and generally adopting the
ways of the Hausa's will increase chances of conversation with them which will inturn pave way
for conversion.19 Brooke even encouraged all missionaries in the north to study Hausa at least 7
hours in a day for intense mastery of the language. 20 The Hausas quickly perceived this method
as condescending and a mare gimmick of the Christian mission, thus the Sudan Party failed
terribly in thier application of the policy.21 Other missions in the north were the Girku mission
led by Bishop Tugwell in 1899, the Cambridge University Missionary Party in Bauchi in 1906,
the Sudan United Mission in Wukari in 1904 and others. 22 The achievements of the missions in
terms of winnig over converts was small in relation to the exertion of the evangelists. By 1910
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they were only 45 Churches and 650 pupils in mission schools across the northern region, in
contrast to 116 Churches in Ijebu-Ode district alone, and over 4,000 children in missions schools
in Abeokuta.23 Thus we discover that the reason for the limited success of the Christian
missionaries is not farfetched, as the colonial government up into the 1930s, stuck to their
promise to keep away from the religion of Islam while ruling over the north. 24 Most historians
believe that this offer was necessary to avoid a popular Muslim uprising.
The practices and principles of the Christian Missions in various parts of Nigeria were
indeed similar, and in some cases, the same. Schools and medical services were provided for the
converts in their various towns or settlements.25
Christian missions pioneered western education in Nigeria. Their educational
programmes were such as: Literacy Programmes; Classes for Religious Instruction; Sunday
School and Catechism Programmes; Elementary and Primary Education; Teacher Training,
Theological Education and Vocational Training Programmes. Many educated civil servants and
professionals had their humble beginnings from mission education programmes and institutions.
Christian missions pioneered education where the Colonial Government and Native Authorities
could not provide such for their subjects. The major contributions of Christian missions in the
area of education has been literacy, social, moral, and spiritual up-bringing and general
development of the peoples and societies.26 Education was the most potent tool for the
transformation of African societies and also the most effective tool of evangelism. More people
became Christians through the mission ministry of education than any other means. Even though
Christian missions pioneered western education, most mission societies did so very reluctantly.
Theological or Christian education was more favoured than general (secular) education. 27
Education for some mission societies was narrowed down to the popular three R's (Reading,
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'Riting and 'Rithmetic) and Bible Knowledge and anything beyond these was "worldly". 28 The
fear of too much education, modernity and worldliness dominated much of mission education
policies. This fact has affected the concept of education and its administration by the Church. 29
The State take-over of mission and church schools in the late 1960's and the early 1970's was
motivated by the assumption that the mission or the Church cannot provide "neutral education"
as its education is nothing more than Christian "propaganda."30
The entrenchment of missionary education in Ankpa was championed by the Roman
Catholic Mission from 1967 onwards. The establishment of R.C.M primary school and Saint
Charles college (both in 1967) was the hallmark of thier achievement in the Ankpa area. Saint
Charles College had all the features of a typical missionary school and was one of such schools
that were taken over by the military government in 1977, for the aforementioned reason. Since
the establishment of the school it has been instrumental in development of secondary education
in Ankpa.
1.2 Statement of The Research Problem
Today in Ankpa, we discover a multiplicity of secondary schools vying to be amongst the
best schools in the area. But before the present status quo, it is natural that there must have been
schools that laid the foundation for the present educational environment in Ankpa. How did this
educational environment evolve? Which pioneer schools initiated the evolution of western
education in Ankpa and how did the residents of the area respond to the changing educational
climate? These are the questions that come up when observing secondary education in Ankpa
from a historical perspective, and this dissertation attempts to use Saint Charles College Ankpa
as a case study to reveal historical facts connected to that area of enquiry.
1.3 Significance of Study

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It is interesting to know that Saint Charles College is the first secondary school to be
established in the whole of the Ankpa area, thus giving the school a distinct historical status. This
research will inculcate an understanding of the realities of rural education in Nigeria at large, by
treating Ankpa as a reflection of the general truth. This work also reveals the strong historical
connection between Christian missionary evangelism and western education, and will contribute
to the existing literature on the educational history of Ankpa
1.4 Aim and Objectives
Aim:
The aim of this work is to study the role of Saint Charles College in the educational
development of Ankpa Local Government area
Objectives:
(a) To access the establishment of Saint Charles College Ankpa
(b)To examine the significance of Saint Charles College in development of western education
in Ankpa
(c) To find out the past experiences of some of the former students of Saint Charles College
(d) To compare and contrast the education principles of Saint Charles College with other
schools in the area
(e) To analyze the core tenet of missionary education with particular to Saint Charles College.
1.5 Scope and Limitations
This research is primarily restricted to the study of the history of Saint Charles College in
Ankpa Local Government Area of Kogi State. Ankpa Local Government is located in the North
Eastern part of Kogi State, it is surrounded by Benue State to the East, Olamaboro Local
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Government Area to the South, Dekina and Bassa Local Government Area to the west and River
Benue to the North. It must also be noted that the scope of this essay treats the pre-Kogi Ankpa
which after creation in 1969 was under Kwara state and comprised the present day Omala and
Olamaboro Local Governments. The year 1967 was chosen as the starting point of this study
because it was the year the school was established, while the year 2000 is the terminal end of this
study because it marks the beginning of the emergence of new private secondary schools as an
alternative to public education. But it must be noted that this work will extend into the early
2000s in order to reveal some salient facts about Saint Charles College after the period of study.
1.6 Research Methodology
During this research, a number of primary and secondary sources were extensively used
because it formed a very significant part of the sources in writing this dissertation. Library
materials and data were extracted from books and articles, newspapers, and relevant websites
were also visited. The primary sources were chiefly interviews from persons of interest in the
Ankpa area. The research sourced background knowledge from the descplines of education,
theology and sociology as its multidisciplinary method to provide proper analytical tools for this
long essay.
1.7 Literature Review
Literature review enhanced the researchers understanding of the old and new
interpretation of historical studies
In relation to Igala land as the background to the subject of this dissertation,(Saint
Charles College) the book entitled " The Igala Kingdom" by J.S Boston, was found useful. It
gives details on the cultural background of the Ankpa Igalas, and critically appreciates their
norms and traditions. The authors detailed description of the different Igala settlements and their
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geographical settings provided ample information as regards Ankpa as the area study of this
dissertation.31 Further comprehensive information on the historical background of Ankpa people
and nature of their economy and political organization was given in the book. 32 However, this
work is relevant to this long essay as regards Ankpa as the area of study, but it gives no
information on the activities of Christian missionaries and the development of western education
in Igala land.
The article, "Islam in Igala Land" by S. Abdullahi, informed this research on the activities
of the Muslim missionaries in Igala land. The author emphasized on the roles of the two Nupe
Muslim clerics (Mallam Abdulrahman and Mallam Mohammed) in establishing Islam in
Ankpa.33 He further moved on to analyse the contribution of Mallam Sheriff Abubakar from
Kano in entrenching the practice of Islam in Ankpa. 34 The author made a sound attempt at
explaining the key role played by Ankpa royalty (the then Onu of Ankpa, Oguchekwu) in paving
way for the infusion of Islamic beliefs into lives of Ankpa. 35 He also analysed the practices of the
zealous Izalatu brotherhood in thier quest to establish a more pure form of Islam in Ankpa.36
In the "Christian Missionary Activities in Igala Land" by A. James, the realities of
establishing Christianity in a strongly traditionalist Igala society was revealed in detail. The
author duly pointed out in his work that Islam wa more acceptable than Christianity because of
its approach in proselytizing the Ankpa natives.37 The Muslim missionaries made it clear that the
Igala natives, after being converted, should retain traditions and norms that do not conflict with
core Muslim doctrines, and should continue to show respect to the established traditional beliefs ,
while still upholding Islam.38 In contrast to the Muslims, the Christian missionaries outrightly
condemned all aspects of tr Igala traditional religion and insisted that the Igalas mud repent and
totally cast aside all 'pegan' ways in order to enjoy a new Christian life; this naturally made
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Christianity more repulsive to the Igalas in Ankpa. 39 He also intimated that the Igalas saw the
missionaries as a direct representative of the British imperial interest, thus acceptance of
Christianity will equally mean succumbing to British domination. 40 In relations to the subject of
this long essay, it is assumed that if the Ankpa Igalas had embraced Christianity, there would
have been more missionary schools like Saint Charles in the area, like there were various Islamic
schools. But the author appreciated the role of the missionaries in imparting literacy in the Igala
natives. The transliteration of the Igala language into Roman alphabets used in English , and the
eventual formulation of the Igala alphabet, were noteworthy achievements of the Christian
mission. The natives were enabled to read the bible and understand God's message to them.41
R. Sani in his article "The Europeanisation of the African Mind" strongly criticised the
missionary education system for its overt concentration n theology and limiting the transfer of
secular knowledge to the basic nuance of reading, writing and arithmetics, while avoiding the
teaching of science for the fear of over-empowering the African natives. 42 His article was an
argument in favour of secular education and the retention of African culture by the recipient of
western education. This article gives perspective to this dissertation as regards the motives of the
Christian missionaries.
A. Ajayi's "Christian Mission in Nigeria" provided comprehensive information on the
various missionary outposts in Nigeria and how they emerged in their different regions of
dominance. The background of study of this dissertation had most of its historical information
from Ajayi's work. He explained that the CMS, the Methodist and the Babtist planted missions in
the eastern region,the Presbyterians, the Catholics, and the Qua Iboe mission dominated the
eastern region, while the Scottish Presbyterians and Wesleyan Methodists pioneered missionary
work in the south.43

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E. Ayendele's "Missionary Impact in Modern Nigeria" gives a clear depiction of the
reason for the disparity between northern and southern Nigeria in terms of advancement in
education. According to the author, over 80% of educated Nigerians in the late 1970s were from
the Christian dominated region of the south.44 The authors piece also added more vigour to the
background of study and the dissertation at large.
And lastly on the north-south disparity in the activities of Christian missionaries, E.
Crampton's "Christianity in Northern Nigeria" explained that after the conquest of most of
northern Nigeria by the British Frontier Force in the early 1900s, the British entered a pact with
the northern monarchies (emirates) and pledged to leave Islam untouched as the official religion
of the north, in return for administrative compliance from the Sultan and the emirates in matters
of governance and economics. The pact was kept between the two parties, and even though there
were attempts by the CMS to plant a mission in Zaria, the Christian missionary cause was highly
unsuccessful.45
The book, "The Educational Policy of the Federal Government since Independence" by
U.Salisu, aided this dissertation by providing a clear explanation of the rationale behind the
takeover of Christian missionary schools by the Gowon government in the early 1970s. The
regime perceived the mission schools as incapable of providing a more 'neutral education' to the
young ones who were from various religious background.46 Saint Charles College as the subject
of study experienced the same takeover like others of its kind.
T.S Oluboyo in his book, "The Philosophies of Education" discussed the ideal
educational environment for young boys and girls in Africa. He condemned corporal punishment
as an outdated and ineffective practice, which could affect pupils and students in terms of
academic confidence. 47 He pointed out that morality or discipline were praiseworthy virtues that
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schools should endvour to impart in their pupils or students, but not to the detriment of their
psychological wellbeing.48 He also discussed some salient concepts and practices in 'progressive'
education like the play-method of teaching, positive feedbacks, interactive learning, e.t.c were
put forward as the ideal practices, as experiments in educational psychology has proved it to be
so49 This work provides a framework for analysis in treating the educational philosophy of saint
Charles College from its early years after establishment to the late 1990s.
Still on the quality of education, K. Egbeama's article entitled "The African Reality and
the Essence of Formal Basic Education" provides further tools of analysis for this long essay.
She stressed that an average class size of 20-25 is the standard in the advanced countries of the
world, and that this class structure was necessary for the vital practice of personal supervision of
pupils and students in schools.50
U. Odichi's "The economic Climate in Ankpa" was also very useful to this dissertation.
The author provided a comprehensive breakdown of the nature of Ankpa's economy.51
A. Agbo's "The Education Culture in Ankpa" discussed the various challenges faced by
school authorities and school goers in the the area. The students and pupils inability to grasp the
English language, far distance between place of residence and location of school, lack of power
and water supply e.t.c were some of the challenges he mentioned. 52 The author then pointed out
that in the late 1990s, there was an increase in enrollment in secondary schools in the area as it
was a platform to gain O'level qualification to study in the Kogi State College of Education and
then obtain an NCE certificate in order to qualify for employment in the higher levels of the
Kogi state civil service.53
W. Ameh in his article entitled "The Journey so Far" in the Saint Charles Golden Jubilee
Magazine attempted to narrate the history of the school, and paint a mental picture of its
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challenges and achievements since establishment. He explained that the founder of the school,
Father Charles MacKay, faced strong resistance from the Ankpa community, but eventually
established the school in Ogaji in Ankpa.54 Although the article was not comprehensive, it still
provided much insight on the experiences of the school.
E. Egbunu's "Igala Tradition Versus Modernity" furnished this dissertation with
information on the general culture of the Ankpa people. The Otegwu and other remarkable
festivals were discussed as well as the Ibegwu (ancestral spirits) phenomenon in Igala traditional
religion.55
J. A Ocheje's "History of the Igala Speaking People" provided much needed information
on tbe historical background of the Igala people in Ankpa. He discussed the various versions of
the origin of the Igalas, linking them with the Yorubas, the Jukuns, the Benin kingdom and even
Ethiopia and Yemen, and then narrowed His narrations down the founding of Ankpa.56
J.S Boston again in his article entitled "Notes on the Origin of Igala Kingship" explains
the hierarchical order of monarchs and paramount chiefs in Ankpa like the Onu and Eje of
Ankpa.57 The article served as a reliable source in discussing the political organization of Ankpa.
As regards the economic activities in Ankpa, M.S Abdulkadir's "An Economic History of
Igala Land" was a resource material. He explained that the Ankpa Igalas like many other Igalas
were seasoned farmers, who did well in the farming of staple crops like cassava, cocoyam, maze
and yam, and went on to explain that the local government civil service was the major employer
in the area.58
T.G.O Gbadamosi and J.S Adey Ajayi in "Islam and Christianity in Nigeria" provided
more detail information as regards the activities of missionaries in the south, west and north of
Nigeria. The missionary enterprise was largely successful in the west and south of Nigeria as a
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colonial entity, but was an obvious failure in the north due to the strong presence of Islam and
the diplomatic policy of the colonial government towards the religion.59
Endnotes
1. A. Ajayi, Christian Missions in Nigeria, 1842-1891. (London: Oxford Univ. Press, 1965)
pp.21-34
2. A. Ajayi, Christian Missions in Nigeria, 1842-1891.....
3. A. Ajayi, Christian Missions in Nigeria, 1842-1891...
4. A. Ajayi, Christian Missions in Nigeria, 1842-1891....
5. A. Ajayi, Christian Missions in Nigeria, 1842-1891....
6. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914. (London: Oxford Univ.
Press,1966) p.17
7. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria," Groundwork of
Nigerian History, edited by Obaro Ikime (Ibadan: Heinemann Educational Books. PLC) pp.349-
351
8. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria," ....
9. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria,"....
10. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria,".....
14
27. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914...... pp.22-32
28. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914......
29. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914......
30. R. Sani, "The Europeanisation of the African Mind" in the Journal of Negro Education, vol.
6. (2003) p.46
31. R. Sani, "The Europeanisation of the African Mind".....p.48
32. U. Salisu, The Educational Policies of the Federal Government Since Independence ( Abuja:
Zenith Press, 2007). p.27

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33. J. S Boston, The Igala Kingdom (Ibadan: University of Ibadan Press, 1988) p.20
34. J. S Boston, The Igala Kingdom....p.24
35. S. Abdullahi, "Islam in Igala Land" in the Ankpa Journal of Arts and Social Sciences, Kogi
State College of Education Ankpa. Vol.5 (2008) pp.14-27
36. S. Abdullahi, "Islam in Igala Land".....
39. A James, "Church Missionary Activity in Igala Land: Qua Iboe Mission, 1931-1972" BA
Project, ABU Zaria; 2003. pp.31-71
40. A James, "Church Missionary Activity in Igala Land: Qua Iboe Mission, 1931-1972".....
44. R. B Sani, "The Europeanisation of the African Mind"..... p.52
45. A. Ajayi, Christian Missions in Nigeria........p.37
46. E. Ayendele, The Missionary Impact on Nigeria, 1842-1914........p.28
47. E. Crompton, Christianity in Northern Nigeria (London: Oxford Univ. Press,1964) p.23
48. U. Salisu, The Educational Policies of the Federal Government Since Independence....p.28
49. D. Oluboyo, Philosophies of Education (Abuja; Renaissance Publishers, 2009) p.32
50. D. Oluboyo, Philosophies of Education.....p.36
51. K. Egbeama, "The African Reality and the Essence of Formal Education" The Sun, 4th June
2007, p.37
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52. U. Odichi. The economic Climate in Ankpa. (Ankpa: Cuca, 2007) p.26
53. A. S Agbo, "The Education Culture in Ankpa Local Government" in the Ankpa Youth Forum
Magazine. Vol.2 (2004) p.18
54. A. S Agbo, "The Education Culture in Ankpa Local Government"......p.24
55. W. Ameh, "The Journey So Far" in the Saint Charles Golden Jubilee Magazine. Vol.1 (2015)
p.23
55. E. Egbunu, Igala Tradition Versus Modernity (Nsukka: Afro-Orbis Publication Limited,
2007) p.21
56. J. A Ocheje, "History of the Igala Speaking People" in the Ankpa Journal of Arts and Social
Sciences, Kogi State College of Education Ankpa. Vol.3 (2006) p. 53
57. J. S Boston, "Notes on the Origin of Igala Kingship" in the Journal of Historical Society of
Nigeria. Vol.8 (1996) p.38
58. M. S Abdulkadir, The Economic History of Igala Land 1896-1938 (Ph.D Dissertation,
Bayero University, Kano, 1990 )
59. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria"...... Op. Cit.
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CHAPTER TWO
HISTORY AND SOCIO-CULTURAL BACKGROUND OF THE PEOPLE OF ANKPA
2.0 Introduction
Ankpa Local Government Area has its headquarter in the metropolitan town of Ankpa
with its outlying areas including Imane, Emere, Enjema and Ojoku. The area is located in the
East towards the Igala-Idoma border and Igboland respectively. Igala land which is called (Ane-
Igala) is regarded to be the territory where the bulk of Igala speaking people belongs. 60 The
kingdom is skirted on two sides by the great waterways that divide Nigeria into its natural and
cultural regions, the River Benue and River Niger.61 The Igala people constitute one of the three
major ethnic groups in the present day Kogi state. It is the largest ethnic group in Kogi, others
being Ebira and Okun, and is also one of the nine major ethnic groups in Nigeria. 62 Out of twenty
one (21) Local Government Areas in the State the Igala speaking people have eight (8) LGAs
which consist of Ankpa, Idah, Dekina, Ibaji, Igalamela, Ofu, Olamaboro and Omala Local
Government Area.63 The Ankpa Igalas have their historical background, political organisation, economic and cultural activity which bears strong
similarity with Igalas of other towns.
2.1 Geographical Location of Ankpa Town
Ankpa Local Government Area is located approximately between longitudes 7° and 55°
North and latitudes 7° and 45° East and covers an Area of about 1,200 square kilometers. 64 The
people live in an area of transition between the high forest conditions of the coastal belt richly
endowed by natural habitat and drier conditions of the savannah belt. The rainfall lasts from
April to the end of September or October, while dry season lasts from end of October to the end
of March or early April. The amount of rainfall is heavy and the effects of hamattan can be
severe, most especially from November.65 The people are deeply involved in the system of
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contacts and common political, economic and cultural interests engendered by the riverain
network, the main pattern of settlement run inland from the capital Idah in the southwest corner
of the Kingdom, the Igalas have withdrawn from the rivers in the region of the confluence itself
and from the south bank of the Benue to make way for various immigrant groups. 66 The mobility
of the traditional pattern of settlement of the people cannot be overemphasized, although this
situation is changing rapidly today with the establishment of a permanent network of improved
communications. In the past hamlets were often short-lived, with an average life span from two
or three generations, and in this period of their existence it is common for their composition to
alter considerably owing to the abandonment of homesteads and the establishment of new living
sites in other hamlets and villages.67 Igalaland could be said to be a sort of terminus. It is located
strategically at the natural cross-roads in Nigeria. Owing to this reason, it has been influenced
both positively and negatively by trends of events as it is pulled in different directions. 68 By and
large it has enjoyed some degree of encounter with the Yoruba, Edo (Benin), Jukun, Idoma,
Nupe, Igbo, Hausa, Igbirra, Bassa-Kwomo and Bassa-Nge people. This experience naturally left
certain imprints on the tradition or culture of the Igala people. 69 To some extent, its central
positioning may account for the land being considered a cultural melting pot. Yet, it might not be
quite true to conclude that Igala is totally a conglomeration of other ethnic groups. Igala existed
as an entity on its own before the other cultures were assimilated into its mainstream.
2.2 Historical Background of the People
It has been established through linguistic and archeological studies that there has been an
antiquity of human existence in the area of the Niger-Benue confluence. People like the Igala,
Ebira, Idoma and even Yoruba have been identified with the area for millennia back. Although it
is not considered relevant in this work to dig into the long standing controversies over the origins
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of the Igala people of the Niger-Benue region judging from available historical evidence. It is
clear that the people especially the Igala, Ebira and Idoma were indigenous to this area. 70 Some
Igalas bluntly claimed that the ancestors of the people of Ankpa did not migrate from anywhere,
but originated from the vicinity of the Oja'ji in Ankpa 71 Although worship of the water deity
favored the rise of the early settlements, the factor of fertile land in Ankpa which attracted the
people from far and near led to early migrations into the area making for considerable
herogeneity in its peopling. Most of the available books on the History of Igala people are
mainly anthropological in nature and they were written by colonial administrative officers. 72 One
of the traditions on Igala origin ascribes the origin of the people to a Yoruba chief who was given
a piece of land to settle by the ruler of Igala called Oguchekwo. 73 This tradition maintained that
the separation between Igala and Yoruba is long enough to allow their fairly consirable linguistic
difference.74 But this tradition is strongly criticized as a historical distortion. Perhaps the most
probable tradition is that which connects the Igalas with the Jukun tribe. There were certain
Jukun immigrants who came among the Igala at some stage of the development of the Igala
Kingdom; it is a common knowledge that the present ruling dynasty is Jukun.75 Egbunu revealed
that the late Attah of Igala, His Royal Majesty, Aliyu Obaje had once explained that the Igala
people originated from Ethiopia where there is an ethnic group called (Gala) and migrated
through the empire of Mali to Jukun Land, before they finally arrived their present location. 76
This evidence has been proved by other studies to be a historical misrepresentation since the
historical evidence to validate such a position is inadequate. He also maintains that the earlier
migration into Igalaland was about 12th century A.D. led by Amina, queen of Zazzau and
Warrior, who fought her way to Idah the Capital of Igalaland with Hausa and Nupe followers.77
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Boston believes that the central geographical location of the Igala people has exposed
them to a wide variety of linguistic as well as cultural influences from other ethnic groups in the
country. Among these are Ebira, the Bini, Igbo, Hausa, Idoma and the Yoruba ethnic groups. But
the most significant relationship is that of Igala and Yoruba people.78 Most Igala historians would
usually trace the origin of the Igala kingdom to Abutu Ejeh who is of Jukun descent. Abutu Ejeh,
migrated from Wukari to Idah and founded the Igala Kingdom in the 7th Century. He had two
sons Atiyele and Ayegba, and Atiyele was not in good terms with his elder brother Ayebga.
Atiyele then migrated eastward of the kingdom to establish Ankpa while Ayegba succeeded their
Father as the Atta of Igala.79 Atiyele also had a son in Ankpa called Oguchekwo who was later
bestowed with a chieftaincy title as the Onu of Ankpa. 80 Some scholars even trace the origin of
the Igalas to Yemen. This account shows that Igala people came from Yemen in the Arabian
Peninsula or Middle East and further explains that the Igala, Yoruba and Jukun all came from
that part of the World.81 These claims form a set of views from different scholars about the origin
of the people. These differences and the existence of different theories are essential features of
Igala oral tradition. With the above discussion it is clear that the origin of Igala is connected with
three different groups: the Jukun connection, Yoruba connection and Benin connection as well as
the Yemen connection. But the most widely accepted by many Igala scholars is the Yoruba
connections because of its linguistic and cultural similarities. Although the linguistic differences
between the Igala and Jukuns for instance show that no cognitive words exist between them but
there is no doubt about the political relationship that existed between the Igala and the Jukuns.
Other theories like the Benin and Yemen connection are invalidated due to historical evidence.
2.3 Political Organization of the People

21
The nature and form of the early clan organization of Ankpa people in Igalaland denotes
the nature of its settlement patterns. Leadership of any kind is headed by the most elderly person
in that section. In Igala culture, the practice of leadership takes its roots from the household
level. In each house, there is the Ogijo Unyi (house head) who is always the oldest male in the
house. He controlled the household and equally represented his house at the meetings of council
of elders. Every decision reached at the council of elders were usually communicated to
household members. The political organization of the Igala people was a centralized state
system.82 The Attah Igala is the father and the custodian of the Igala people's traditions and
customs. Tradition holds that the Attah was a priest king, and was in charge of the Igala sacred
objects, shrines and festivals.83 The Attah resided at Idah which is the cultural center and
headquarter of the entire Igala Kingdom since inception - it is from here the whole Kingdom is
administered. However, from time to time, he also delegated powers to other chiefs, whose
duties to settle disputes between their own subjects and administer their chiefdoms. 84 A lot of
changes had been introduced over the years into Igala traditional council. Before now, there were
nine Onus (Chiefs) representing Attah outside Idah metropolis who are strategically stationed in
their respective local areas. This Chiefs collected tributes from their respective subjects and
rendered the accounts to Attah. The chiefs were, Onu Ankpa, Aboko Onu Akpa, Onu megwa,
Ogenyi Onu Ankpa, Odoma Onu Ankpa, Ochai Onu Ankpa, Ohionugba, Onu Ojokwu, and
Ochai Onu Ojoku.85 This has been the nature of Ankpa traditional council since 1979. But the
number of these traditional chiefs has been increased with almost every community, irrespective
of history, having their own traditional ruler.86 Another change in the traditional council was the
appointment of Ejehs as the traditional authority in every local government areas except those
that are very close to Idah, for example, the Ejeh of Ankpa. The stool of Ejeh is a recent
22
innovation in other parts of Igalaland. It was only Ankpa that had an Ejeh as its paramount chief
but due to certain political logistics known to the Royal families and the Kogi State Government,
the office of the Ejehs in other Local Government Areas was introduced. Ofu, Olamaboro and
Ibaji.87 Such LGAs with new Ejehs include Dekina, Ofu, Olamaboro, and Ibaji The Chiefs or
traditional rulers generally had stipulated functions. Such duties range from the socio-cultural
and economic to the spiritual or religious. Socio-culturally, they acted as custodians of traditions
and culture. It is incumbent on them to explain customs of the people to the younger generation
and enforce such.88 They act as the links between the living and the dead and are fathers of the
community. They preside at festivals and important public gatherings of their territories, they are
the custodians of the land and take care of the land for the people, they help in making laws in
their respective communities, and they also maintain peace, order and security in the community.
Economically, they assist the local and state governments in collection of taxes from their
subjects. They also assist the government in mobilizing the rural populace for rural
development.89 And from the spiritual angle, they help in the maintenance of religious harmony
90
in their domain. They are also custodians of the moral norms and customs of the people. The
Attah of Igala is the Chairman of kogi State Traditional Council.
2.4 Economic Activities of the People
The Igala people of Ankpa employ cultural knowledge in producing certain needed
goods, which are both domestic and commercial purposes. Participation in these economic
activities is based on age and sex, In Ankpa, the men are involved in most of the commercial
activities while the domestic needs are met by women. 91 The men are involved in producing
baskets, wood carving, blacksmithing, weaving of mats, granaries and fans. They are also
involved in the weaving of grass roofing sheets and the preparation of herbal medicine. These
23
activities are important because they bring more income as well as help in meeting the needs of
the people.92 Ankpa is made up of an agrarian population, where the economy and social life
revolve around Agriculture. The people are active farmers and the major crops grown are
Cocoyam, maze, yam, and Cassava.93 Homestead livestock management is practiced by most
individuals in the communities, while food processing and marketing of farm produce is
94
dominated by women. However, some people are civil servants who are employed in
government establishments only, as there are very few industries and private organisations that
employ the services of people within the area. Despite the unique history of the people they have
not had a fare share in national development. The commonest occupation in Ankpa is teaching
and Farming. Most of the schools in various zones are predominantly handled by teachers of
Igala origin, due to unavailable private and Government establishments to generate employment
for the teaming youths. Those around the riverside areas are predominantly fishermen and their
wives are actively engaged in processing and selling of fish, Ankpa local government is blessed
with natural and mineral resources, crude oil was recently discovered in the southern part of the
town. The area has been benefited from Coal mining in (Odagbo) Okaba in Ankpa Local
government Area Since 1967.95 The most common economic trees are Palm Tree (Ekpe), Locust
beans, Mahogany, Iroko, White wood and Raffia Palms. Because of the favorable vegetation,
96
farming and hunting became highly profitable. Farming is the predominant occupation of the
people of Igala tribe. Mixed cropping is the predominant type of farming in the Ankpa. The land
use pattern is fallow-cropping system operated with hoes and cutlasses. After cultivating a piece
of land for between 3 to 5 years, it is left to fallow for some years and farmer shift to a more
fertile land. An average farm family in the community cultivates several plots of land totaling
between 2 to 3 hectares. The farm holdings are usually fragmented. Family may have an early
24
yam and rice plots in the fadama, cassava, grains and late yam in the upland. 97 The cultivation of
food crops in Ankpa such as cassava, maize, sorghum, rice, yam, cowpea, groundnut and melons
predominate the agricultural practice of the people.98 Economic tree crops such as oil palm and
cashew are commonly grown especially in Ankpa Local Government Area of Kogi State.
99
It is also common practice to find each farming family keeping one form of livestock or
the other such as poultry, sheep and goat on a small scale. 100 The essence of development in a
man is his dynamic relationship with his environment. Thus, it is no surprise that agriculture was
and still is the most important economic activity of the people, and as regards those engaged in it
101
either on a full or part time basis, there is high prestige accorded to the occupation. Igala
canoe men carried trade in salt, which flourished between the Delta peoples and the Oshimili
Districts. Thus, the possibility of Igala settlements having existed in the Oshimili towns cannot
be ruled out.102 There is some evidence suggesting that this actually happened, the people of
Igbokenyi, on the eastern bank of the Niger, just across the river from Illah (an Oshimili
Settlement) on the western bank, claim that some Igala people founded their place. A dialect of
the Igala language is still spoken in Igbokenyi to this day. 103 Then too, as we observed elsewhere
in Archival record, in pre-colonial times, the economy of Igala hinged primarily on agriculture.
Trade and a variety of local crafts supplemented farming. It should be noted, agriculture was the
most advanced and therefore remained the matrix in which the other economic activities were
set.104 Consequently, following an annual cycle, farmers cultivate yam and cassava which were
still the staple food crops, coco-yam, water-yam, sweet potatoes, guinea corn, millet, groundnut,
beans, bambara nuts and cowpeas.105 Indeed the act of the exchange of goods and services
amongst themselves on the one hand, and between them and their neighbours on the other, arose
as a consequence of differences in location and physical environment and variations in the nature
25
and degree of resource endowments. One obvious result of this is the preponderance of markets
in the land. These markets: Afor, Eke and Ede Market was conducted throughout Igalaland and
was generally held at four-day intervals. 106 Trade in the land was largely based on the buy and
sell of local products, mainly food crops and a considerable amount of manufactured metal and
wood works. The Igala also participated in the regional trading and commercial activities in the
Niger-Benue confluence area such as Fish, Baskets, Hoes and Knives etc. 107 It is important to
observe here that trade and commerce were important and functional channels through which the
people interacted among themselves and between them and other ethnic groups in Nigeria like
the Yoruba, Benin, Idoma and Nupe.108 Before and even after the advent of the British, but for
now it suffices here to demonstrate the diversity of their economic activities and level of contact
with other groups
2.5 Cultural Activities of the People
According to Boston, the Igala have been exposed to a variety of cultural influences in
the same way as the development of the people's culture reflects the history of a long period of
contact with other peoples. These people included the Yoruba, Igbo, Edo, Jukun, Nupe, Ebira
and Idoma.109 He added that the connection with Yoruba which is the most significant because of
its similarities in language. A close affinity between the Igala and Yoruba can be traced in
language, political and social institutions, the Igala tradition and culture are tied to the influence
motivated by fear, the fear of the unknown, perhaps the fear of the metaphysical world, the fear
of the spirit and the spirit essence and such fears are quintessentially rooted in the people's
existence.110 The fear of the unknown leads to deep-rooted reverence, religious piety and deep
111
sense of protection from the gods, the spirits, above all, the ancestors. The gods and the
ancestral spirits are either ironically represented with clay or wooden sculpture in form of
26
(deity), Okwute (ancestral staff), egwu (masquerade). Masquerades are believed to be ancestral
spirits who have returned to the mortal world in order to entertain, pass judgement, guide, guard,
and conduct the people in order to transform the mortal world, and above all, to perform
rituals.112 The Igala dialectical differences are noticeable, yet the people are one. Such dialects
are: the Idah dialect, central dialect, the Dekina dialect with Bassa-Ebira influence, the Ankpa
dialect with Idoma influence and trans-Niger Anambra dialect (in odolu and Ibaji) with Ibo
influence.113 The Igala people of Ankpa celebrates two important festivals from time to time;
these festivals are Ogani and Otegwu festivals.
Festivals are typically joyful occasions that people celebrate at a particular time in the
form of singing and dancing. Such events as harvest time, the beginning of the rain that planting
commences, the birth of a child, deaths, victory over enemies and so forth, all call for celebration
in Africa.
Ogani Festival in Ankpa
Ogani is a popular festival performs by the people of Ankpa, this festival is celebrated in
Ankpa town. And the festival is restricted only to Angwa people of Ankpa who are historically
Hausas. The origin of this festival can be traced to the Hausa-Igala community in Angwa area of
Ankpa. The people of angwa in Ankpa are dominantly Hausa settlers from Kano and other part
of Hausa land. This festival is celebrated by the people of Angwa and a day is normally set aside
by the elders of the community for the festival which is normally held on Afor Market day. 114 On
the outing day, the Akpata believed to be that of the dead ancestors are paraded round the town
during the festival. The celebrants wear rags and paint their faces in different colours, while
some of them wore masks and others carried cow horns which is the symbol of the festival. 115
The people see the festival as a very important occasion that reflects their way of lives. The
27
festival is another act of ancestral remembrance which is being celebrated by the Angwa people
till today.
Otegwu Festival
The Igala hold masquerade in high esteem, as it is one of the most sacred elements of
Igala culture.116 Among the Igala, women, children and the uninitiated males cannot behold the
spiritual formulas used in putting the masquerade together or to conjure it from the realm of the
spirits.117 The African concept of masquerade is not the same as the western definition of
masquerade. In Africa, and particularly among the Igala, masquerades are the ancestral spirits
that have come back to the world in order to perform several roles such as music and dance,
conscientization, sensitization, ritual displays, and above all, to bring in spiritual messages from
the immortal world to the natural world.118 Otegwu festival in Igala land literally means
liberation for the dead. This festival is celebrated annually in every community in Ankpa Local
Government Area, although the time varies from one community to another. However, it usually
takes place during the dry season after the harvest of the farm produce. During the period, people
made sacrifices and pray in order to appease their ancestors whose guidance and protection they
seek for the family members within and outside their family home. The festival has also been
described as the moment off re-union which strengthens family relations, ties and unity. 119 The
massive coming out of masquerades is lively and interesting because it attracts a lot of people
most especially the youth who are delighted in the razzmatazz of the occasion. The masquerades
also go from one family compound to another to pay courtesy visits on the occasion of the
festival. They perform the cultural dance to entertain the family who give them gifts in cash or
kinds.
28
Endnotes
60. J.S Boston, The Igala Kingdom......pp.31-42
61. J.S Boston, The Igala Kingdom.....
69. J. A Ocheje, "History of the Igala Speaking People"....pp.21-31
70. J. A Ocheje, "History of the Igala Speaking People"....
75. E. Egbunu, Igala Tradition Versus Modernity.....pp.23-25
76. E. Egbunu, Igala Tradition Versus Modernity.....
77. J.S Boston, The Igala Kingdom....p.44
78 J.S Boston, Notes on the Origin of Igala Kingship....p.12
79. J.S Boston, Notes on the Origin of Igala Kingship....

29
80. J. A Ocheje, "History of the Igala Speaking People"....pp.33-41
81. J. S Boston, Notes on the Origin of Igala Kingship....pp.16-29
82. J. S Boston, Notes on the Origin of Igala Kingship....
90. U. Odichi, The Economic Climate in Ankpa....pp.21-31
91. U. Odichi, The Economic Climate in Ankpa....
100. M.S Abdulkadir, Economic History of Igala Land 1896-1938..... pp.21-34

30
101. M.S Abdulkadir, Economic History of Igala Land 1896-1938.....
108. J.S Boston, The Igala Kingdom.....pp.48-55
113 A. Husseini, Oral Interview, Ankpa, on 21/10/2018, 43 Years
114. A. Husseini, Oral Interview,....

31
CHAPTER THREE
CHRISTIAN MISSIONS AND THEIR OPERATION IN ANKPA
3.0 Introduction
Christianity was another religion that played a very important role in the lives of Igala
people of Ankpa Local Government Area of Kogi State. But before the introduction of the
religion to the area towards the end of the 19th century many indigenes had converted to Islam
from the traditional Igala belief. The missionary activities that had a significant impact in Nigeria
were that of 1842-1846, which marked the influx of Christian missionary to Badagry. 120 Thus,
they established themselves in the Nigerian area, and then expanded the activities to most parts
of Nigeria including Igala land and Ankpa Local Government area of Kogi State in particular.
The expedition of 1841 paved way for the first Christian mission to arrive in the Niger-Benue
confluence.121 The Christian missionary activities played a very important role in the exploration
of the interior of the middle belt area.122 In 1886, the Roman Catholic Mission (R.C.M) came to
Lokoja and established the first monastery
3.1 The Coming of Christian Missionaries to Ankpa
In Igala land, the Christian missionary activities was not successful as quite a number of
efforts by missionaries to build schools and churches failed at Gbobe and Idah Local
Government Area of Kogi State. They also made several efforts from their base at Onitsha in
1902 to introduce Christianity among the Igala people but because of the uncooperative attitude
of the people the efforts failed.123 In 1904, Reverend Father Sanahan came to Dekina Local
Government Area of the State to join Reverend Father Joseph, a bible teacher and preacher with
the aim of converting people to Christianity but the mission station was closed down in 1905 due
to lack of cooperation from the inhabitant.124 In 1934, the Catholic missionary activities resumed
32
in Igala land with the establishment of primary schools which was regarded as the most effective
means of winning the Igala into Christianity. Anthony Korath, a German missionary, reopened
preaching centres in the area.125 He engaged in vigorous pastoral preaching visiting Ankpa and its
vicinities such as Imane and Ojoku, celebrating masses for Catholic soldiers at the Ankpa
barrack and for the converted indigenes who were converted to Christians in their sojourns
elsewhere and Igbo traders residing within the area. The missionary also visited Idah in the same
year and set up camps, establishing Idah as the headquarters of their missionary enterprise and
rejuvenated Catholicism in the area.126 Idah therefore became the citadel of Catholicism where
the first parish in the area now Idah catholic diocese was established. 127 Christianity finally came
to Ankpa in the 1930 when some Canadian priests under the leadership of Dilisle reopen
preaching activities in Ankpa town, this process marks the beginning of building primary schools
at Ankpa, Idah and Ayangba by 1950.128 Western education introduced to Ankpa Local
government created a class of literate youth which led to social changes and development of the
community. Furthermore, the period of 1950 witnessed progress in the history of Christianity in
Ankpa. This led to social, cultural, educational and religious development in the area. In 1967,
Roman Catholic mission primary school and St Charles College Ankpa were established and the
Ankpa missionary clinic was also established for provision of medical services in the same
year.129 The clinic was the first missionary health care services to be established in the area which
served the entire community but was later converted to a general hospital.
3.2 Activities of Christian Missions in Ankpa
The methods adopted in the spread of Christianity in Ankpa is different from those
employed by Islam. The secondary purposes of the mission is providing education, medicine,
and in addition to the primary evangelistic task.

33
The efforts of the Catholic church was indeed a crucial motive force for the establishment
of Christianity in the Ankpa area.The missionary activities that came to Ankpa brought the
Christian message and the establishment of schools to the area. For the Roman Catholic
Missionaries, education was the best means by which Catholic influence and prestige could be
firmly established in Nigeria. Indeed, for some clerics, the schools were the only hope for the
realization of their missionary aspirations and objectives.130 Education was an important tool of
evangelization for the missionaries. They drew up two phases of evangelization: the first phase
which is the Christian village phase intended to create entire villages made up of converts to
Christianity and the second phase, which is the village school phase.131 Recognizing education as
the best instrument for evangelization, Shanahan ordered schools built in every village under his
jurisdiction. While the Christian village phase was not very successful, the village school policy
was highly successful - the outcome was an upsurge of Catholic primary schools throughout
Ankpa and its environs.132 Although the missionary established schools which helped in
spreading western education, the natives, most especially the Muslims, deprived their children
from acquiring western education for the belief that nothing but infidel ideas will be inculcated
133
in them. Therefore, it brought about a wide gap between the two religious faithful in Ankpa
and it's environs . The first set of missionaries that came to Ankpa was Roman Catholic Mission
(R.C.M). It's superintendent of education, Mr. H.R Philips visited Ankpa School in 1978
inspected the school and discovered that only 22 students were on the role, 19 students present
and the remaining went out for assessment work.134 Islam was more acceptable than Christianity,
as Muslim missionaries were more accommodating to traditional beliefs. 136 The Christian
missionaries made an outright condemnation of the people's traditions and culture since they
137
believed the latter to be 'primitive' elements which needed to be civilized. The Christian
34
Missions demonstrated greater zeal in construction of schools in 1950 and 1960s in the
confluence area as this was the period when the people were becoming increasingly conscious of
the importance of western education as its products were now occupying special positions in the
society.138 These developments tend to favor the interests of Christianity. In order to protect their
religious interest, the Muslims reacted to the situation in various ways including reshaping their
traditional approaches to the education of their children and organizing themselves for more
effective propagation of Islam.139 The new Christian faith brought with it the belief system of
'social dualism', which entails that life can be separated into the spiritual and the secular and
most of the Christian converts accepted the secular ways of European or American society. 140
This type of social life was opposed to African traditional religion and Islam, where the
individual matters only in relation to the community as a whole and where life was a total
religious experience.141 The activities of the Christian in Ankpa Local Government has not
affected any changes in the Muslim areas, both religious followers were allowed to carry out
their numerous activities in the communities peacefully. 142
3.3 Challenges Faced by the Missionaries in the Area
The struggle by the Christian missionaries to win convert in Ankpa posed numerous
challenges to the missionaries. In Ankpa, Islam was the first religion that was introduced, due to
this factor Islam was at advantage over Christianity. The itinerant Mallams who propagated
Islam to the area were African; such African Mallams moved freely with the people, lived with
them and studied their aspirations. All these enabled them to carry out their mission much more
successfully than their Christian counterparts who were mostly Europeans with limited contact
with the people who regarded them as aliens and their ideas as odd.143 Even in the case where
some Africans were priests they behaved more or less like their European employers, they
35
estranged themselves from the lifestyle of their own people and looked down upon them with
contempt.144 Emmanuel confirmed that the problem faced by the missionaries at that time in the
area was that the people perceived the religion as the faith of the colonial power with its very
much abhorred taxation system embittered the Africans toward it. Most of the people believed
that converting to Christianity would strengthen the colonial rule while avoiding it and joining
Islam would weaken its hold.145 Another problem faced by the missionaries in Ankpa was the
effort in trying to smother the traditional culture of the people in favour of Christianity.
However, this was not allowed to grow unchecked, as the Igala natives opposed the Eurocentric
notions in many ways in Ankpa.146
3.4 CONCLUSION
Christianity was spread at Ankpa by the missionaries towards the end of the 19th century.
But their operations were not successful compared to their Muslim counterparts, due to the fact
that the people believed Christianity is the religion of the colonial masters. It is a matter of fact
that western education and the first hospital in Ankpa as a whole was the brainchild of the
Roman Catholic Mission. Yet very few of them were able to take advantage of the school.
Perhaps, the people were too poor to build their own schools at the period. They were therefore
completely dependent on the mission schools. The Roman Catholic Mission (R.C.M.) was in
favour of churning out catechists, priest and teachers who would facilitate the evangelization
drive. Nevertheless, the people of Ankpa owe a wealth of gratitude to the missions who
pioneered Western education in their region. But for the missions, it would have been impossible
for the government and even the people to establish

36
Endnotes
120. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914.....p.18
121. E. Crompton, Christianity in Northern Nigeria....p.25
122. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria" Op. Cit.
123. A James, "Church Missionary Activity in Igala Land: Qua Iboe Mission, 1931-
1972"....pp.34-47
124. A James, "Church Missionary Activity in Igala Land: Qua Iboe Mission, 1931-1972"....
130. A. Ajayi, Christian Missions in Nigeria....p.39
131. A. Ajayi, Christian Missions in Nigeria....
1972"......p.49
133. E. Ekele, Oral Interview, Ankpa, 22/10/2018, 41 Years
134. S. Adamah, Oral Interview, Ankpa, 19/10/2018, 61 Years
135. S. Adamah, Oral Interview,....

37
138. E. Crompton, Christianity in Northern Nigeria....p.31
139. S. Adamah, Oral Interview, Op. Cit.
1972"......p.52
141. A James, "Church Missionary Activity in Igala Land: Qua Iboe Mission, 1931-1972"......
142. S. Adamah, Oral Interview, Op. Cit.
143. S. Adamah, Oral Interview,...
144. S. Adamah, Oral Interview,...
145. E. Okenyi, Oral Interview, Ankpa, 20/10/2018, 38 Years
146. E. Okenyi, Oral Interview,....

38
CHAPTER FOUR
SAINT CHARLES COLLEGE ANKPA
4.0 INTRODUCTION
The secondary education climate in Ankpa is essentially a product of the activities and
philosophies of private and public schools that are active within the area. The Ankpa area, just
like any other rural area, has witnessed its own fare share of educational developments which has
formed the present status quo in the environment. When treating the development of the
educational culture of a particular area, one naturally examines the contributions of certain very
important schools that pioneered the establishment of the various levels of formal education in
that area. Saint Charles College is to Ankpa what Saint Peters College is to Idah. Not only was it
the first citedal of quality secondary education in Ankpa, it was also the nurturer of notable Igala
personalities in the military, paramilitary, academia, business and other gallant occupations. The
schools historical status makes it worthy of study as it laid the foundation for the later impetus
for the establishment of more secondary schools in the area by the Kogi state government and
private bodies.
4.1 The Vision of Reverend Father Charles Mackay
The history of most remarkable establishments begins with the visions of it's founders,
and Saint Charles College Ankpa is never an exception. In 1957 a Canadian Catholic priest
named Charles Mackay, joined the Catholic Mission in Nigeria to bring his strong innate desires
to reality. He had heard about the astonishing achievements of the Catholic Mission in Tropical
Africa and was thus moved to join the cause of spreading Catholic Christianity to the largely
Islamic and traditionalist population of that region. Reverend Father Charles Mackay was a
Spiritan priest.146 The Spiritans otherwise known as the Congregation of the Holy Spirit (full
39
title, Congregation of the Holy Spirit under the protection of the Immaculate Heart of Mary) is a
Roman Catholic congregation of priests, lay brothers, and lay associates. Congregation members
are known as Spiritans in Continental Europe, and as the Holy Ghost Fathers in English-speaking
countries, although even there they are becoming known as Spiritans. 147 During Father Charles'
early years of priesthood, he was greatly influenced by the works of Claude Poullart des Places -
the founder of the Spiritan Congregation, who devoted most of his years as a French priest in
helping the less privileged French population.148 Father Poullart des Places wanted to form a
religious institute for young men in Pre-Revolution France, who had a vocation to become
priests but were too poor to do so. He became especially interested in poor, deserving students,
on whom he freely spent all his own private means and as much as he could collect from his
friends.149 This life of sacrifice epitomized by Father Poullart des Places was the life Father
Charles Mackay yearned to replicate. The Catholic Spiritan mission was intensely active in
evangelism in the West Coast of Africa in the late 19th Century under the leadership of Francis
Mary Liebermann and this historical development laid the foundation for a strong Spiritan
presence in Nigeria in the early and middle 20th century. 150 Father Charles was poised to join the
Catholic Mission in Nigeria against the wishes of his affluent parents in Montreal, Canada and he
set out to devote himself totally to the missionary cause just like his Spiritan mentors had done.151
His first place of ecclesiastical assignment was at Saint Peters Claver Parish in Akpanya,
Nsukka in Enugu. He then moved to Saint Anthony of Padua Parish where he served until he was
called upon by the then Bishop of Lokoja- Most Rev. Dr Augustus Dilisli to establish a Catholic
secondary school in Ankpa that will serve as the platform for the conversion of the Muslim
dominated Ankpa area.152 Although some of my interviewees were of the strong opinion that the
establishment of a missionary secondary school in Ankpa was purely the brainchild of Father
40
Charles, and that he wasn't instructed to do so by Bishop Delesli, it is sufficient to say that both
men were the two key forces behind the eventual establishment of the school.153
Father Charles was certainly in a non-freindly zone, for it has already been established in the
previous chapter of this long essay that Islam was already thriving in the Ankpa area before the
advent of Christian missions.
It is not my intension to go into details on Muslim activities in Ankpa, but a brief
background on the development of Islam before the advent of the Christian mission is necessary
to paint a clear picture of the challenges involved in proselytizing the natives into a new faith.
The spread of Islam in Ankpa dates back to the early 20th century as the area witnessed an influx
of Mallams particularly from Nupe land and Hausa land who started to open Qur'anic schools in
many parts of the regions.154 Though a few of them, especially those who settled at Ankpa, came
basically for trade. Ankpa Local Government Area also witnessed the arrival of more and more
itinerant scholars who were keen to establish Islam and its system of Qur'anic education during
this period. In the early decades of the 20th century two Nupe Muslim cleric brothers, Mallam
Abdulrahman and Mallam Muhammed were the pioneers of Islam in Ofugu, and Ankpa
metropolis.155 In 1910 Mallam Abdulrahman Idris had established a Qur'anic school which
attracted students from both the indigenous people and Hausa settlers within Ankpa. 156 Mallam
Sherif Abubakar of Babeji in Kano who settled in Angwa Ede in Ankpa was also pivotal in
convincing the then Onu of Ankpa (Ogwuchekwo) of the spiritual dividends of Islam and was
then allowed to convert many Ankpa Igalas. 157 Some Igala historians belief that friendly relations
between the Ankpa royal family and the Muslim Missionaries had begun in the 17th century
when the Hausa Muslim cleric and healer named Ali Angama was invited by the royal family of
Ankpa to pray for the peace and stability of the area. He settled in Ankpa and even married a
41
princess named Anija and they had a son named Idris, who himself became a learned cleric and
took up the mission of spreading Islam when his father left for Kano. 158 Mallam Yakubu Gando
also from Kano, established Islamic schools in Okaba, Ojoku, and Ajobe and was said to be the
major inspiration for the establishment of the first ever Arabic primary institution in
1973.159Thus, it was obvious that from the 1940s onwards, Islam was warmly received by the
royal family and the people at large, and it then became a strong alternative to the Igala
traditional religion.160 It was against this backdrop that Father Charles had set out to achieve the
establishment of his secondary school in the 1960s.
Father Charles' first move was to gather the few Catholic congregants in the Ankpa
environs and discuss the possibility of the entrenchment of Christianity through the traditional
means of schools, but he met with heavy scepticism from his Catholic brethren who never
hesitated to discourage him from that venture.161 His first meeting with the officials of the Onu
Ankpa prooved fruitless as they were lukewarm in their approach to his demand of a piece of
land for the siting of the school. Mr Akoh Ameh, a former student of the school, revealed that the
general Muslim community in Ankpa were fully aware of Christian missionary activities in
nearby Nsukka and thus were very hostile to the idea of the expansion of Christianity into Ankpa
land.162 The Ankpa Umma, especially the Izalatu brothehood, dubbed Christianity as the religion
of the infidel colonial oppressors and strongly discouraged the selling of land to enable the
establishment of Churches or missionary schools in the area. 163 But despite these obstacles,
Father Charles was relentless in searching for a way forward towards achieving his goal. It is
important to note that not all the Ankpa Igalas held the Izalatu's extreme views of Christianity, as
they were some 'moderates' who were clearly not drawn to Christianity, but yet saw no need to
antagonise the religion. These spectrum of the Igala population were men of means with certain
42
level of exposure away from the confines of Igala land and thus they were the elements Father
Charles could appeal to.164 Prominent amongst these group of Ankpa Igalas were Alhaji Yakubu
Concern and Alhaji Halilu Sani(both wealthy entrepreneurs) and both men aided Father Charles
with negotiations on land purchase from the local authorities.165.Finally after three years of
endless search, with the help of the then Kwara State commissioner for education, a forsaken
forest in Ogaji community was offered to Father Charles and his aides for the sitting of the
secondary school in 1967.166 Together they worked the forest into a habitable area and the first
building of Saint Charles College was erected.
4.2 Saint Charles as a Missionary School (1967-1977)
The college actually kicked-off on January 31st of 1967 with the initial intake of thirty-
six(36) students whom were all boys even though the school authority desired to admit girls as
well.167 The first staff meeting was held on 8th February 1967 with the pioneer principal, Rev.
Father Robert Roberge and vice principal Samuel Ocheni in attendance. Later in that same
year(1967) both Mr. Peter Imodu and Daniel Iduguma joined as staff of the school. 168 After
Father Roberge left the school, Father Louis took over as principal. The initial schools fees was
six Naira (N6.00) and the school was th first college/secondary school in the whole of Ankpa,
then comprising Olamaboro and Omala.169 Most of the pioneer students were fresh graduates of
the Roman Catholic Mission Primary School (popularly known as R.C.M in the Ankpa environs)
and other Christian primary schools in the Ankpa area. The school received financial aid from
the Lokoja diocese headed by Bishop Dilisli, and was thus treated as the second major conduit
after R.C.M primary school, which will enable the transfer of western culture and the Christian
faith to the Ankpa natives.170

43
The curriculum content of the school were Religion (Christian Religion), Arithmetic,
Reading and Writing, (all in English Language). Other subsidiaries included agriculture, nature
study, craft. The main text of reference was the Holy Bible and other related commentaries. 171
There was no separation between the church and the school as the school teachers were also the
church agents.172 Mission schools all around Africa and the world at large never comprise on
their Christian agenda, for it is the first motive in any venture they embark on. Even though
some secular elementary subjects were taught in the mission schools, it was centred on the
glorification of God as the great Creator.173 In the early years of Saint Charles College, biology
and agricultural science was taught for the main purpose of revealing to the young Igala natives
that the God of Abraham, Isaac and Jacob was the real and actual creator of the earth and all
living creatures, not the Allah of Islam or the Igala traditional deities, and that the only way to
get close to this "true" God is through his son Jesus and the Holy Catholic Church. 174 The
teaching of history was centerd on European history and the gloried biographies of all the saints
of the church, and nothing about African history or indigenous Igala history was taught. 175
English language was emphasized in the curriculum, for the missionaries were fully aware of the
psychological and educational functions of language and thus were keen on making young Igala
boys into westernized African Christians. Although due to the difficulty in English
comprehension by 'some' somewhat estranged students, the teachers tend to use the Igala
language in between conversations to aid further understanding of the various subjects the boys
were taught.176
Everything was channeled towards the school's evangelical intent. The early morning
assembly ground speeches by the principal was often replete with preachings on repenting, the
spiritual actuality of heaven, hell and purgatory, being morally upright and the Godly virtue of
44
hardwork.177 Mr. Ameh narrated to me on how his principal, Father Louis, would speak of the
horrors of the eternal hell and indeed convinced all of them to see the Catholic faith as the only
way to enter the eternal heaven. Speaking in a mixture of Igala and simple English, he would
also encourage the students to tell their friends and family on the impending doom awaiting
those who do not accept Christ Jesus and the Catholic church. 178 During school hours, the
teachers stop to observe the Angelus prayer every 12 p.m and hold the more senior students back
after closing for catechism classes to prepare them for the sacrament of Holy Communion. 179 In
1969, craft was introduced to the school curriculum under principal Father Labrech, and after
him, Father Pilon introduced agricultural science with a small school farm behind the back
entrance of the school in 1972.180Yet after these additions, the school was still focused on
proselytizing the Igala students and gave peripheral emphasis on technical education and science
in general.
Of the utmost importance to the school was imparting Godliness and good character in the
students. Discipline in the classroom is globally considered a norm in ensuring the functionality
of education. The teacher is central to maintaining a classroom environment that enables learning
and teaching and also protecting children from harm or danger.181 While classrooms are
characterised by harmony, sporadic incidence of chaos and ill-discipline do occur. Learners who
lack discipline are often those who yearn for attention - whether it be from teacher, parents or
peers. Mission schools believe strongly that the role of the teacher is essentially to establish
acceptable behaviour parameters, underpinned by mutual respect, dignity, and tolerance for
diversity, to mention a few.182
In the early years of Saint Charles College, teachers act in "loco-parentis," which means
that in the classroom context, the teacher fulfils the role of the parent of each of their learners.183
45
Thus the parents of the students accede to teachers the right to instil discipline and to ensure the
safety of learners while they are in their care. Corperal punishment and punishment by hard
labour like cutting of grasses, and felling of trees, was meted on ill baheved students and this to a
great extent shaped the behavior of the students.184 Mr. Agbo, also a former student of the school,
intimated that the Saint Charles College school authority upheld the maxim that "discipline is
better than intelligence".185 The school supported this notion with truths from the bible in the
book of Proverbs: Proverbs 13:24 "Whoever spares the rod hates his son, but he who loves him
is diligent to discipline him", Proverbs 29:15, "The rod and reproof give wisdom, but a child left
to himself brings shame to his mother," and Proverbs 23:13-14 "Do not withhold discipline from
a child; if you strike him with a rod, he will not die. If you strike him with the rod, you will save
his soul from Sheol".186 The school recognised the importance of learning secular subjects but yet
held to the believe that saving a child’s soul is of a higher priority. The students report papers for
each term apportioned high grades to students who proved to be well versed in Bible knowledge
and commanded good character, while students who excelled in craft and other practical non-
religious subjects were designated as "satisfactory".187
The work ethic of the teachers in pre-1977 Saint Charles College is worthy of note. A
core feature of private establishments is the apparent dedication of its workers as a result of
constant motivation and an immediate reward system. This urge them on to further impress their
employers and gain a desired position in the hierarchy of the establishment. In Saint Charles
College the teachers were selected on the bases of piety and strictness. They must be confirmed
Catholics who will serve as instruments in inculcating Catholic Christianity in the students,
alongside the teaching of secular subjects.188 Most teachers in the early years of the school,
especially from 1967 to 1970, were of either Igbo extraction or tribes from the south of Nigeria,
46
where Christian education system were already firmly established. 189 From 1971 onwards the
school witnessed an influx of indigenous Igala teachers from the Anyigba Teachers College and
other nearby teaching institutes. The presence of Igala teachers spurred an atmosphere of
comfort and familiarity for the Igala students and they development a keen attachment to the
school environment.190 This development led to the increase in student population from the initial
36 students in 1967 to 68 students in 1973. 191 The teachers were agents of the church and thus
were urged to see their functions in the school as God's work, which comes with the reward of
spiritual evolvement in the Catholic faith. That is, the more they teach secular and religious
knowledge to the students, the more their own knowledge and understanding is edified- this is in
accordance with the spiritual law of abundance as enshrined in the New Testament of the
bible.192 But of course the material welfare of the teachers was prioritized by the school; every
teacher was well remunerated and was entitled to an apartment in the Church compound of
Sacred Heart Parish Ankpa. They were punctual, reliable and energetic in disposing thier duties.
The residents of Ankpa who were mostly Muslims and devoted traditionalists, distanced
themselves from the school as it was perceived as inimical to the consolidation and promotion of
Islam and its counterpart traditional religion in the area. Chapter three of this long essay has
already established that the methodology adopted by Christian missionaries directly offended the
Native Igalas, for its outright condemnation of Igala traditional belief ( i.e belief in ancestral
spirits) polarized Ankpa into the conservative bloc made of the traditional Igalas and the
Muslims and the growing Christian community of converts. 193 It is not to be imagined that the
differences between the two blocs resulted into hostile conflicts, as the act of antagonism was
displayed more mildly by the Muslim-tradionalists bloc. The Muslims clerics in Ankpa strongly
adviced against the enrollment of Muslim children in Saint Charles College, as the Christian
47
Catholic rosary prayer, the Catechism classes, Catholic priest principals, and other general
Christian nature of the school had confirmed their initial suspicion of Saint Charles College as a
hotbed of Christian propaganda.194 This is the primary reason why the population of the school
grew slowly, as not even all the Igala Christians students were encouraged by people around
their environment to be consistent in attendance. It is also important to note that in the early
1970s, after the creation of Ankpa Local Government Area as an administrative jurisdiction, the
fresh Christian graduate of Saint Charles College gained employment in dignifying positions in
the local civil service and even at the state and federal level.195 The first graduates of the school
in the early 1970s gained employment in the public and private sectors while those who had
enough time and resources were taken into various post secondary institutions. 196 As each year
passed by, the Ankpa residents saw the rising importance of western education as regards
lucrative occupational opportunities and Saint Charles College gradually took the form of a
centre for empowerment of the young Igalas. The Muslims and traditionalists of Ankpa could no
longer ignore the obvious reality staring them in the face, and thus had to gradually relinquish
their initial view of Saint Charles as a radical institution that threatened the status quo of Ankpa
before the advent of the Roman Catholic Mission. 197 For the first time in the history of the
school, seven(7) young Igala Muslims were enrolled in 1973 under principal Samuel Edegbo
who was then acting principal at that time and later become principal in full capacity in 1977. 198
This development initiated the Christian-Muslim background-mix which become the order in the
school in the early 1980s.
Challenges and Weaknesses of the School
Some salient weaknesses and challenges were apparent in the operations of Saint Charles
College as a missionary school. Since the choice of teachers were restricted to devote Catholics,
48
they missed the opportunity of utilizing the natural talents of other teachers from different
religious backgrounds like the Protestant denominations, who were actively entrenching
Christianity and Western education in Idah, Dekina, Ofu and other known Christian areas of
Igala land. The various teaching colleges spread across Igala land produced personnels of
commendable credentials, but when Saints Charles College narrowed thier search to only
Catholics, they limited their intake of quality teachers. This fact again brings us back to the
notion that delivery of quality secular education was never the innate intension of the Christian
mission.199
The high level of dropouts and truancy was indeed inimical to the substantial progress of
the school. The 68 student population of 1973 would have been exceeded if most of the students
who had initially enrolled in the junior classes in the 1960s had remained in the school till
graduation. In 1969 about 20 students dropped out for lack of funds for the payment of thier
fees.200 These students redirected their time and energy to farming for subsistence and trading, as
the cassava farming culture of the Ankpa Igalas enabled the growth of an agro-based economy
which was a source of livelihood for many young Igala men and women. Some of the dropouts
became apprentices to mechanics, carpenters, blacksmiths and other artisans in the area. 201 The
acquisition of craft skills were preferred by the Igala lads for the more immediate economic
reward it offered as opposed to the years they will have to spend in post primary education
before been gainfully employed.202 This situation was understandable as some of these young
men would have to cater for themselves, their younger siblings or aged parents.
Since the priority of the school was to Christianize the local population, the educational
philosophy of the school was obviously lopsided. Secular schools create a desired balance in
educational philosophy which establishes an all-inclusive environment for students and pupils
49
from different religious backgrounds.203 It is important to note that a secular school is not the
same as an atheist school. A religious school teaches that a god exists, and an atheist school
would teach that no gods exist, but secular school is neutral on the question of religion: it does
not lay emphasis on whether a god exists or not, but instead teaches children in a neutral,
objective way about the different beliefs that different people have about gods, and leaves it up
to parents and religious institutions to teach specific religious beliefs outside of school hours. 204
The present day Nigerian basic public education curriculum, which provides for the teaching of
Islamic Religious Studies (I.R.S) and Christian Religious Studies (C.R.S) is an ideal structure of
secular education, and it has indeed proven to achieve it's aim of fostering in students the
appreciation and respect of different religious beliefs. 205 Secular schools bring children together.
They teach them the normal subjects that have a basis in scientific fact, like mathematics and
languages and history and critical thinking, while also exposing them to different religious
concepts and help them to understand the beliefs of different races of the world.
Outside of school hours, the children’s parents and religious institutions can then teach them
more about their own specific beliefs about the nature of reality and personal morality.(206)
The curriculum of Saint Charles College was obviously not in favour of the study of
much of the material world as compared with spiritual and theological knowledge. Research in
the field of education has proven that their is strong negative correlation between time spent on
religion in schools and, mathematics and science achievement. 207 In other words, too much of
religion in the schools curricula naturally leads to the displacement of nonreligious activities.
Science and mathematics education is key to the development of a modern society, and excessive
focus on religion tends to hinder the exploring and mastering of the physical, material world.208
50
The students of Saint Charles College developed a prejudicial mindset towards their non-
Christian peer groups in the community, as they were intensely indoctrinated in the Catholic
faith. In response to their attitude the community would naturally isolate them, and regard them
as scorners and deviants who have lost their sense of respect for the ways of their forefathers.
Although some of the students were still strong believers and adherents of the traditional Igala
religion, they took care not to reveal that belief around the school premises in order not to attract
the condemnation of the teachers and school authority altogether.209
A very conspicuous feature of the school's curriculum is the absolute absence of the
teaching of indigenous language, history and culture. Most ardent critics of missionary education
in Nigeria believe that it was an instrument of Western cultural imperialism and the supplanting
of native Nigerian culture and values. These critics also reveal the alliance between the British
colonial administration and the Christian missionary cause, as both parties were strongly in
favour of thoroughly Westernizing the native Nigerians through direct political measures and a
more subtle psychological process of mind invasion. 210 The missionaries of the late 19th century
and the early 20th century perceived colonialism in Nigeria as a form of imperialism based on a
devine mandate and designed to bring spiritual, cultural, economic and political liberation and
share the blessings of the "Christ-inspired civilization of the West" with a people suffering under
satanic oppression, ignorance and disease.211 This mentality is reflected in the curriculum content
of their schools, as all the subjects taught promoted and glamorised a body of knowledge
developed by the West.212 And even though the 1960s marks the beginning of a new independent
era for Nigeria, the still functional missionary schools were yet remnants of Western cultural
domination.213 In Saint Charles College before 1977, the teaching of history was exclusively
centered on European history, while nothing of African history were taught. Even African Igala
51
teachers were bound to teach the students about the achievements of European historical figures
like King Henry of Portugal, Oliver Cromwell of England, Isaac Newton and others, while
nothing was yet taught about the rich Yoruba, Igbo, and Hausa-Fulani culture, and thier well
structured and sophisticated government systems and native Nigerian historical figures like
Queen Amina of Zaria, Mai Idris Alouma of the Bornu empire, Nana Olumu of Itsekiri and Jaja
of Opobo.214 When the people of native Nigeria were mentioned as regards the history of
precolonial Nigeria, they were portrayed as the perpetrators of inhuman acts like the killing of
twins and albinos, human sacrifice, and slave trading, thus making the introduction of
Christianity and Western education, the divine will of God to bring eternal salvation and
civilisation to the savege native Nigerians.215
Lack of funds hindered the further exponential expansion of the school. The school
depended on school fees, special offertory sessions from Sacred Heart Parish in Ankpa and
donations coming from Bishop Dilisle and the Lokoja diocese. The payment of school fees by
students was erratic as most students were not financially boyant to be consistent in payment.
But the school authority often overlooked nonpayment in order to encourage the consistent
attendance of the serious but poor students. The church donations fluctuated in its amount; the
unpredictable highs and lows of donations made it an unreliable source of funds.216
But despite these weaknesses and challenges, most ex students of the school who were
under the missionary school authority hold firmly to the opinion that Saint Charles College as a
public school lacks that air of purpose-driven academic vigour which the missionaries instilled in
the school. Mr. Agbo opined that ever since Saint Charles College became a government school,
it became "no man's property" and thus the standards in student morality and staff ethics reduced
drastically.217 Most proponents of missionary schools beliefs that it provides a comprehensive

52
framework and worldview in which one’s life and behavior can be grounded, and that it
reinforces the moral fabric of society, support good behavior, and inspire students to respect
others. They develop character and instill an understanding that while on this earth, we have
been given this life for a reason.218 The proponents futher support their notion by positing that
replacing religious schools with secular schools carries certain consequences in the aftermath of
the change. According to them religious schools can establish a particular type of culture and
identity that secular schools cannot. The faith and religious teachings that inform mission
schools, and that help students tackle central questions about life’s meaning and purpose, are
simply off-limits in secular schools.219
4.3 Saint Charles as a Public School (1977-2000)
In 1977, Saint Charles College ceased to be a Church owned Voluntary Agency School
and was converted by the Obasenjo led military government, into a public school under the
umbrella of the Teaching Service Commission (TSU). 220 The background of this long essay has
already established that the primary reason for the takeover and secularization of religious
schools was to foster an atmosphere of neutrality and unity amongst the students in different
states of the country. Decree 47 of 1977 had empowered the government to takeover Secondary
schools. Consequent upon this, both Christian missionary schools and Islamic schools were taken
over by government.221 The 1977 National Policy on Education was geared towards addressing
the problems of educational relevance to the needs and aspirations of Nigerians as well as
promoting Nigeria’s unity and laying the foundation for national integration. 222 Also, due to the
high level of underdevelopment, the policy aimed at realizing a self-reliant and self-sufficient
nation to meet the country’s developmental needs. In order to achieve the objectives, the policy
made education in Nigeria the Federal Government’s responsibility in terms of centralized

53
control and funding of education.223 Such centralization was a departure from the colonial
education policy of financing of education based on cost sharing between the proprietary bodies,
local community, parents/guardians and the government.224 Nigerian education historians has
made reference to the ambitious nature of the National Policy on Education which was conceived
during a period when Nigeria’s national economy was at its zenith, but born in a period of
economic decline.225 The policy introduced the 6-3-3-4 educational system modelled after the
American system of 6 years of primary education, 3 years of junior secondary school, 3 years of
senior secondary school, and 4 years of university education.226
This system gave Nigeria a fresh educational orientation. 227 The idea of educational
neutrality was emphasized above all other concepts in the process of education. 228 In order to
promote the strong unity of Nigeria, schools must be used as a platform for national cultural
integration amongst students and their parents.229 But the new takeover process invoked
dissatisfaction from the owners of the various missionary schools.230 Decree 47 ousted the
jurisdiction of courts to entertain suits on schools takeover and voided all cases in courts on the
issue. It made payment of compensation to owners of schools taken over by government
discretionary.231
This period (1977-2000) in the history of Saint Charles College was when substantial
expansion and full maturity was attained. Since the school was now supported by government
treasury, it was upgraded to 26 classes, a teaching staff population of 32 and a student population
of 1,300 all in 1982. By 1996, the school boasted of 40 classes, 75 teaching staffs and over 2,500
students.232 In 1978, Saint Charles was made a Special Science Secondary School under the
Science Technology and Technical Education Board, and was segmented into six (6) department.
These department included Language, Mathematics, Science, Arts, Social Science, and
54
Vocational and Technical Studies.233 During the 1980s and 1990s the performance of Saint
Charles College students in external exams like WAEC and NECO were above board. Most of
her students scored high marks in JAMB and were admitted to Nigerian universities,
Polytechnics and College of education.(234)
After 1977 the mentality of the non-Christian Ankpa natives towards Saint Charles
College had changed and the reason was obvious and simple: Saint Charles college was no
longer submerged in Christianity and was from then on, a neutral secular secondary school. In
the late 1970s other government secondary schools like GSS Akpanya, GSS Egume, GSS
Okenyi, GSS Onyedega, GTC Ankpa e.t.c were established and Saint Charles became an option
for public education amongst the above mentioned schools. The staffs were drawn from the three
(Christian, Islam and Traditional religion) religious backgrounds and thus, by 1987, the school
became a thoroughly mixed school as the enrollment of girls were also on the increase. 235 The
establishment of the Advanced Teachers College in 1981 (later renamed Ankpa College of
Education in 1986) also spurred the school's high enrollment figures in the middle 1980s as
young O' level graduates aspired to aquire higher education from the first major tertiary
institution in Ankpa. Saint Charles College's performance in the 1990s gained her considerable
limelight as it was regarded as one of the best schools in the Ankpa area. In the school's
1994/1995 session, a student named Elizabeth Daniel was awarded a scholarship by the Science
Teachers Association of Nigeria (STAN) for her performance at the J.E.T.S Quiz competition at
both state and national level.236 Also in 1994, Saint Charles was selected as the best performed
secondary school in the state and a Certificate of Honour was bestowed to her principal, Mr. J.A
Musa, by the then Military Administrator of Kogi State in 1995.237

55
But even as a government owned school, Saint Charles College was still faced with
various challenges which is perceived today as the general weaknesses of the public secondary
education in Nigeria. The lack of standard physics and chemistry laboratories limits the effective
transfer of practical scientific knowledge. The school is also faced with infrastructural problems
like lack of steady electricity supply, insufficient desks and chairs in class rooms, absence of
lavatories, and lack of sports facilities for sporting events in the school. The absence of a school
clinic and intense overcrowding in classrooms was and still is an indication that the school is in
need of further upgrade. The teachers of Saint Charles College as a public school had less of the
dedication and diligence observed in the previous pre-1977 teachers of the school. This is a
common defect of most public institutions, as the lack of strong supervision and motivation of
workers paves way for a slack delivery of service. But despite these challenges mentioned above,
the school is yet lauded for it's iconic status in the Ankpa area.
4.4 Impact of Saint Charles College on the Ankpa Area
Being the first secondary school in Ankpa, Saint Charles College is said to be the
foundation of post-primary education in the area. The school shaped the perception of the Ankpa
Igala natives as regards the cardinal nature of education as an instrument for occupational
empowerment. Before the establishment of the school, the Ankpa natives held on to agricultural
businesses and artisan occupations as a major means of livelihood, while young Igala boys who
aspired for education had to move out of the Ankpa area to other neighboring towns to receive
primary and secondary education. After 1967, R.C.M primary school and Saint Charles College
brought primary and secondary education even closer to the Ankpa natives and gradually
evolved the early parent-teacher relations which gave impetus for the establishment of the first
Parent Teacher Association (PTA) in Ankpa. The certification gained by Ankpa graduates of
56
Saint Charles College enabled them to join the Nigerian Army through the Defence Academy or
the recruit level, the Nigerian Immigration, Custom and Prison service, the Police, and other
establishments run by the federal and state governments. Thus, Saint Charles College ignited the
desire for secondary school education in Ankpa, as the young Igala primary school gradautes
yearned for the prestige that came with the above mentioned occupations - this explained the
increase in student population in the middle 1970s.238
The excellent performance of Saint Charles College in the 1990s provided an example of
the standards that secondary schools in Ankpa ought to replicate. During this period (1990s) the
state owned Demonstration Secondary School Ankpa, and other public secondary schools took
up the challenge of engaging in a healthy competition with Saint Charles College: this boosted
the quality of secondary education in Ankpa to an appreciable extent. Parents were offered a
wider spectrum of choice of schools to have thier children enrolled in, and this consolidated the
vibrancy of post-primary education in the area.239
In the pre-1977 period of Saint Charles College, the parents of students of the school
were drawn further into Catholic Christianity as the ideal Christian denomination. The efficacy
of schools in the evangelical quest of the Catholic Mission is a well established fact, and the
demonstration of that fact was observed in the case of Saint Charles College. From 1967 to 1975
all the parents of the graduates of the school were members of the congregation of either All
Saints Catholic Church in Ojede Ankpa or Sacred Heart of Mary Parish in Ankpa town. 240 The
school further strengthen the Catholic community in Ankpa, as the parents not only had spiritual
guidance from the church, but also had the advantage of having thier children enrolled in a
school that will empower them for the future. The pre-1977 Catholic school authority of Saint
Charles College developed a policy of waving away nonpayment of school fees of Catholic
57
students of the school. Although, in that act, the school authority may be accused of religious
favouritism, it is yet sufficient to say that thier methods was effective, for between 1975 to 1977,
some 'moderate-minded' traditionalist and Muslim parents were converted to Catholic
Christianity as they saw the church as a means to social advancement for thier children and an
escape from poverty as regards the almsgiving practice of the church.241
It has already been established that the school received students from non-Christian
backgrounds, and that in the late 1970s, the heterogeneity of the school was gradually
developing. This state of mixture of Christian and non-Christian students in the school
environment enabled a platform for social interaction between the students. Thus, it is
noteworthy that Saint Charles College was the first institute for formal secondary education that
created a place of convergence for students from different religious backgrounds within the
Ankpa environs. Before the establishment of the school in 1967, the Islamic madrasahs in Ankpa
was a place for only Muslim children seeking to edify themselves in the Faith of Islam. Islamic
education dominated the area until the arrival the RCM : the introduction of the Catholics
schools first led to the polarisation of the Ankpa community and then later evolved into a healthy
synergy of Muslim, Christian and traditionalist parents and students in the area. A marked
feature of Saint Charles College in the 1980s and 1990s was the warm and friendly environment,
characterized by the friendly interaction of students from both strong Muslim and Christian
backgrounds. They learned to tolerate each other’s differences and appreciate the good in the two
dominating religions of the community. The Muslim Students Society (MSS) and the Fellowship
of Christian Students (FCF) were the two umbrella associations under which extracurricular
religious activities was organised in Saint Charles College during the late 1990s. These
associations were strictly supervised by the school authority to ensure that they do not encourage
58
any prejudicial religious notions. To further discourage religious divisiveness amongst the
students, the school authority inculcated in the students, the idea of oneness as young Igala
natives. Saint Charles College's approach to religion was adopted by other emerging public
secondary schools in the 1980s and also private secondary schools of the early 2000s.242
Perhaps the most celebrated positive impact of the school is the training of numerous
Igala icons of today. Ex students of the school are today men of high repute in Nigeria as a whole
and still have strong link with thier alma mata. In this respect, Saint Charles College is by far the
most prestigious secondary school in Ankpa as its alumna organization has been rated as the
grandest in the whole of Kogi State - this glittering feature set's it apart so much that to be an ex
student (the set of the 1970s) of Saint Charles College is to be linked with personalities in Igala
land. The Saint Charles College, Ankpa Old Students Association (SCCAOSA) is the umbrella
association for all ex students of the college: although not all of the notable alumni are active
members of the association, they are yet part of the general body of the Saint Charles alumna.
The most notable members of the SCCAOSA are, former Chief of Naval Staff of Nigeria:Vice
Admiral Usman Jibrin (Rtd), Major General Samuel Atawodi (Rtd), the Director General/ Chief
Executive Officer National Space Research and Development Agency (NASRDA) : Professor
Seidu Onailo Mohammed, registrar Kogi State University : Dr. Abubakar Idu, Air Commodore
(Dr.) Shaibu Mohammed Ekele, Justice Husseini Yusuf (Esq.), Bishop of Idah Diocese : Most
Reverend Dr. Anthony Adaji (MSP). Other notable alumni are , former Ankpa Local
Government Chairman: Hon. Vincent Baba, Assistant Inspector General of Police : Abdul
Salami Iyaji, former Comptroller of Immigration, Kaduna Command : John Maju Idris and
others.243 The areas of the collective and individual contribution of the Saint Charles College
alumni are borehole water supply system, scholarship to outstanding students, provision of
59
computer/internet sets, equipping of library and science laboratories, and provision of an erosion
control system. The solid alumna structure of Saint Charles College has greatly inspired other
secondary schools within the environs to build a similar network between the school and ex
students.244
4.5 Emergence of Private Secondary Education in Ankpa Since 2000
In the beginning of the 2000s, new private secondary schools were given licenses by the
state government to operate in the Ankpa area. This period saw the emergence of private schools
that set out to provide a more stimulating educational environment as an alternative to public
secondary education in the area. The private schools aspired to establish what most education
experts would refer to as a "progressive educational philosophy" as apposed to the conservative
and often ineffective teaching and training approach in public schools. Progressive education is a
pedagogical movement that began in the late nineteenth century; it has persisted in various forms
to the present. The term progressive was engaged to distinguish this education from the
traditional Euro-American curricula of the 19th century, which was rooted in classical
preparation for the university and strongly differentiated by social class. By contrast, progressive
education finds its roots in present experience. Most progressive education programs have these
qualities in common: (1)Emphasis on learning by doing – hands-on projects, expeditionary
learning, experiential learning (2)Integrated curriculum focused on thematic units (3)Integration
of entrepreneurship into education (4)Strong emphasis on problem solving and critical thinking
(5)Group work and development of social skills (6)Understanding and action as the goals of
learning as opposed to rote knowledge (7)Collaborative and cooperative learning projects
(8)Education for social responsibility and democracy (9)Highly personalized learning accounting
for each individual's personal goals.245 The consolidation of private education in Nigeria in the
60
beginning of the 21st century was as a result of the obvious failure of public schools to provide
quality education to students and pupils from the low and high middle class backgrounds in the
country. Thus, it is necessary to treat the reason for the domination of private secondary schools
in Ankpa and Nigeria at large, and the factors that spurred the growth of private secondary
schools in Ankpa.
CLASS SIZE
The important practice of personal supervision of students by teachers is made possible
by the favourable class size of most private schools in the country. A trademark of private
education, small class sizes have been drawing parents and struggling students to private schools
for generations. The benefits of smaller classes have been proven in study after study, and most
teachers will tell you intuitively that working with fewer children more personally improves the
atmosphere and overall learning quality in the classroom.246 Particularly for younger students,
class sizes with less than 17 children can greatly benefit development, especially in reading and
mathematics. The lower student to teacher ratio also helps draw young children out of their shell
and grow in confidence.247 Most research studies have focused on the effects of small class sizes
in the younger years, but individualized attention is an advantage for students at every level. It is
well known that no two children learn the same way, so when a large group of children are
combined in one classroom not all will benefit from the lesson in the same way. Smaller classes
take less of a “one size fits all” approach, and the teacher has the ability to tailor lessons more
specifically to different students.248 Fewer children allow teachers to get to know students, their
distinct learning styles and needs, and more time with each student also means more time to
address individual questions and explain difficult concepts to students. The individual attention
he receives in classes, the close relationships with teachers and the confidence he gets from
61
seeing the results of his hard work transform's his relationship with learning. 249 The atmosphere
in small classes is also different. Making friends is easier at all grade levels, and students
generally graduate with a close group of friends. Students are more confident and teachers more
relaxed, making for a less stressful environment where everyone feels more at home.
In Ankpa, three private secondary schools typify the class size structure discussed above.
Aleka Academy, Redeemer Primary and Secondary School, and Global Academy Ankpa, have
an average class size of 30 - quite commendable when taking into cognizance the UNESCO
maximum class size standards of 25-29. The students of these schools, thus enjoy the educational
and psychological benefits discussed in the above paragraph, while the crowded class rooms
(over 50 students per class) of Saint Charles College and other public schools in Ankpa are
lacking in the benefits discussed.
PARENTAL INVOLVEMENT
Private schools are built around open communication between parents and
administration, and they make it a priority to involve parents in the community. From frequent
parent-teacher meetings, social events such as parent breakfasts and family camping weekends,
and the participation of parent committees in fundraising initiatives, families become an integral
part of the child’s education. This common ground also helps strengthen parent-child
relationships.250
A good number of private secondary schools in Ankpa have a strong parent involvement
culture as opposed to the weak parents involvement in crowded public schools in Ankpa
(including Saint Charles College). Although these public schools have Parents Teacher
Association (PTA) meeting in atleast a year, there is yet a weak connection between parents and
the school authority, as the effectiveness of feedback from school authority to parents pales in
62
comparison to the 'all-inclusiveness' in private secondary schools in the area like Elite
Foundation College Ankpa, and Aleka Academy.
DEDICATION OF TEACHERS
The situations of public schools as regards the attitude of teachers is a common problem
in the educational sector nationwide. When teachers barely get paid consistently by the
government, they go about their jobs with utter apathy, and this affects the quality of teaching in
these schools. The case of frequent strike actions by teachers in Kogi state is purely a response to
the lack of worker motivation in form of renumeration: this coupled with the lack of strong
teacher supervision compounds the operational problems of public schools in Ankpa and Nigeria
at large. Saint Charles College is unfortunately one of such schools affected by this structural
decay. Although the pay package in public schools are higher than the emerging profit oriented
private schools, the consistent payment of salaries and strict supervision of teachers in private
schools induces the dedication to teaching and general training of students. It has already been
established that this dedication to teaching was the norm in Saint Charles College as a mission
school as the pre-1977 school authority was driven by both academic and spiritual motivations.
Students Population Decline in Saint Charles College and Other Public Schools in Ankpa.
In the early 2000s Ankpa public secondary schools witnessed a sharp decline in student
population, as numerous senior secondary students flooded the emerging private secondary
schools. Saint Charles College between 1994 and 1998 had an average senior student population
of 140, but in 2002 the population shrank to 108. 251 Out of all the reasons for the mass exit of
senior students from public to private schools, 'exam malpractice' stands out as the primary
reason.
63
Some of the private schools in Ankpa, were and still are, hotbeds of exam malpractice
and are dubbed as 'miracle centres' for their practice of illegally aiding their WAEC, GCE,
NAPTEP and NECO candidates by providing essay and objective answers during the exams. The
phenomenon is not only common in Ankpa but all of the local government areas in Kogi East
district (Igala land in Kogi). In 2004, a survey conducted by the Federal Ministry of Education
revealed that Kogi secondary schools were the most notorious for exam malpractice amongst all
the other group of schools in the 36 states of Nigeria. 252 Between 1998 to 2004 there was a
marked pattern of exit of SS2 students in public secondary schools to private schools for the soul
reason of finding a centre where they can get 'help' without any external restriction. 253 In this
same period, there was a conspicuous imbalance in the population of senior and junior students
as their SS2 and SS3 classes were crowded in comparison with the moderate population of the
junior secondary classes - this trend of student transfer remains the order in present day Ankpa. 254
But care must be taken not to indict all the private secondary schools in Ankpa, as schools like
Aleka Academy and Elite Foundation College were indeed committed to their anti-malpractice
stance right from their early years of establishment.
4.6 conclusion
It is an undisputable fact that Saint Charles College Ankpa owes its existence to the
tireless work of the gracious Father Charles Mackay. He is said to be the genesis of a school that
would later on serve as a model of ideal secondary education in the Ankpa area. Although Saint
Charles in its days as a voluntary missionary school was more centered on proselytism than
academics, the school's stern commitment to making its students well rounded, as regards moral
virtues and erudition makes it a bastion of an "academy of life", rather than just a platform for
the inculcation of the arts and sciences. The argument in favour of secular education does not
64
always win the debate, as without the practice of injection of moral values in students, a school
would lack that essential purposefulness and will graduate students with little or no life skills.
Thus, moral upbringing is not only the duty of the parents but also the duty of schools of formal
education. Today state governments especially in the Southeast of Nigeria, are restoring former
missionary schools back to it's original owners (the Church) for they have come to terms with the
rigid fact that these missionary schools were better off runned by a committed church-centered
school authority than the indifferent civil servants. After 1977, the Ankpa Igala natives had thier
eyes opened by Saint Charles College, as the the school became a crucial stepping stone to
further social advancement. The school population increased and it became thoroughly mixed as
regards diversity in religious backgrounds and in gender, while the challenges facing the school
took a more structural form, as opposed to the ideological challenges of the pre-1977 period. It
was then obvious that its acquisition by the government was never a guarantee of comprehensive
infrastructural development. But after an objective appraisal is done, one will naturally agree that
Saint Charles College Ankpa is indeed an iconic institution amongst other schools in the area.
65
Endnotes
146. W. Ameh, "The Journey So Far".....p.24
147. H. Pierce, "The Catholic Orders", The Church, May 22nd 2006. p. 31
148. W. Ameh, "The Journey So Far".... Op. Cit.
149. W. Ameh, "The Journey So Far"....
150. A Ajayi, Christian Missions in Nigeria... Op. Cit.
151. W. Ameh, "The Journey So Far".... p.25
152. E. Ekele, Oral Interview. Op. Cit.
153. E. Ekele, Oral Interview....
154. S. Abdullahi, "Islam in Igala Land".....pp.14-21
162. S. Abdullahi, "Islam in Igala Land".....p.22
163. E. Ekele, Oral Interview. Op. Cit.
164. W. Ameh, "The Journey So Far".... Op. Cit. p.23
165. Ibid
66
166. W. Ameh, "The Journey So Far"....p.28
172. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914. Op. Cit.
173. S. Abbah, Oral Interview in Ankpa, 19/10/2018, 56 Years
174. S. Abbah, Oral Interview....
177. A. Ameh, Oral Interview in Ankpa, 20th/10/2018, 62 Years
179. A. Ameh, Oral Interview...
180. W. Ameh, "The Journey So Far". Op. Cit.
181. T. S Oluboyo, Philosophies of Education...p.32
182. T. S Oluboyo, Philosophies of Education...
183. A. Ameh, Oral Interview. Op. Cit.
184. Ibid
185. T. Agbo, Oral Interview in Ankpa, 21/10/2018, 63 Years
187. A. Ameh, Oral Interview....

67
193. E. Okenyi, Oral Interview. Op. Cit.
194. E. Okenyi, Oral Interview....
195 A. Ameh, Oral Interview. Op. Cit.
203. T. S Oluboyo, Philosophies of Education... p.32-49
207. T. Agbo, Oral Interview. Op. Cit.
208. T. Agbo, Oral Interview.....

68
209. T. Agbo, Oral Interview.....
210. R. B Sani, "The Europeanisation of the African Mind"....pp.48-55
211. R. B Sani, "The Europeanisation of the African Mind"....
215. T. Agbo, Oral Interview...
218. T. S Oluboyo, Philosophies of Education... pp.51-53
220. W. Ameh, "The Journey So Far".....p.29
221. U. Salisu, The Educational Policies of the Federal Government Since
Independence....pp.32-49
222. U. Salisu, The Educational Policies of the Federal Government Since Independence....
69
232. W. Ameh, "The Journey So Far"... p.29
240. E. Ekele, Oral Interview. Op. Cit
242. W. Ameh, "The Journey So Far" Op. Cit.
243. W. Ameh, "The Journey So Far".....
244. K. Egbeama, "The African Reality and the Essence of Formal Education".....pp.37-41
245. K. Egbeama, "The African Reality and the Essence of Formal Education"....
246. K. Egbeama, "The African Reality and the Essence of Formal Education".....
70
250. W. Ameh, "The Journey So Far" Op. Cit.
251. A. S Agbo, "The Education Culture in Ankpa Local Government"......p.19-24
252. A. S Agbo, "The Education Culture in Ankpa Local Government"......
CHAPTER FIVE
This dissertation proceeded with the exposition of the historical and sociocultural background of the
setting in which the subject of the study (Saint Charles College Ankpa) is situated. Various authorities of
Igala history have linked the origin of Igala people to as far as Ethiopia and Yemen, but the link to the
Jukun tribe is perceived as the most historically accurate. Abutu Ijeh is said to be the progenitor of the
Igalas, as he founded the Igala kingdom in the 7th century. We are then able to trace the origin and the
firm establishment of Ankpa from the political ambition of the son of Abutu Ijeh, Atiyele. In political
hierarchy, the Attah Igala reigned supreme and was represented outside his capital (Idah) by Onus
(chiefs) such as the Onu megwa, Onu Ogenyi, Onu Ankpa, Odoma Onu Ankpa. Aboko Onu Ankpa e.t.c.
The stool of Ejeh was later created as the state-recorgnised paramount ruler in each local government in
Igala land, thus from 1979 onwards, the Ejeh Ankpa was the principal traditional leader of Ankpa.
Economically, the Ankpa Igalas relied heavily on craft and agriculture to survive. Crafts like woodcarving,
blacksmithing, weaving of fans and mats e.t.c. and farming of cocoayam, maze, yam and cassava were
the mainstay of the Ankpa Igalas. Homestead livestock management is practiced by most individuals in
the communities. In contemporary times, teaching has become a major occupational alternative to
farming and craft. The worship of ancestral spirits (Ibegwu) and the observance of important festivals
like the Ogani festival and the Otegwu festival stands out as key elements in the cultural practices of the
Ankpa Igalas.
In the early 20th century, the Catholic mission pioneered missionary work in Ankpa with the devoted
leadership of Bishop Dilisle. Recognising the efficacy of schools as a conduit for strengthening
Catholicism in most African native communities, the Catholic mission established RCM Primary School
71
and Saint Charles College in the Ankpa area. Thus, the Catholic mission not only succeeded in
establishing the Catholic faith in Ankpa but were the pioneers of Western basic and secondary education
in the area. The Igala natives were slow in accepting Christianity due to the notions forwarded by the
Catholic missionaries, as regards the Igala traditional religion. On the long run, despite all the challenges,
the Catholic Church and it's educational establishment (Saint Charles College) continued strong in the
area.
Saint Charles College was the brainchild of the Spiritan priest, Father Charles Mackay. His genuine
hard efforts brought into reality the establishment of the first post-primary formal education in the
whole Ankpa area in 1967. As a voluntary missionary school, it laid heavy emphasis on spiritual
evolvement through the Catholic faith, while also enlightening its students in the subjects of arts and
sciences. Naturally, the school was confronted by various challenges - the primary challenge being the
negative perception of the traditionalist and Muslim dominated Ankpa community. The negative
perception was neutralised, as when the school was taken over by the Nigerian government in 1977, it
became a neutral ground for the Igala students from the non-Christian background. The school faced
challenges as a private and a state owned school but it had well celebrated positive impacts in the
Ankpa environs - chief amongst these impacts is the training of today's Igala icons whom the whole Igala
nation are proud of. Private secondary schools rose to prominence in the early 2000s in the Ankpa area
due to some perceived weaknesses of the long-establishment public secondary schools. But amongst
the reasons for the rise of prominence of private schools, was the corrupt tendencies of the senior
secondary school students, as regards examination malpractice - the private schools were the preferred
school of choice as it allowed cheating in the senior final exams.
Recommendation
The lack of funds for further infrastructural development has been identified by the school authority
of Saint Charles College as the major challenge facing the school. The school can explore other sources
of funding apart from funds coming from the often lackadaisical state government.
Members of the executive of the Old Students Association can reach out to prominent international
organisations like the World Bank and UNESCO as both establishments have offices in Lagos and Abuja.
Thses organisations have active educational development projects in Nigeria which entails direct
72
provision of developmental funds to primary and secondary schools. One of such contributions from the
above mentioned international establishments is World Bank's Nigeria Partnership for Education Project
which has contributed to secondary schools like Hilltop Secondary School in Illorin, Government
Secondary School in Minna, Queens College in Lagos and Command Secondary School in Enugu. The
option of seeking assistance from outside Nigeria should not be waved aside as even within the Ankpa
environs, the prestigious Aleka Academy is a recipient of development funds through the British Nigeria
Education Trust.
The school authority can also consider the option of opening up an endowment fund with a fund
manager which will normally be a credible bank like First Bank or UBA, as both banks have branches in
Ankpa. Reputable primary and secondary schools like Obafemi Awolowo Memorial Secondary in Ogun,
Turkish International School in Kaduna and British Preparatory School, Ikoyi, Lagos, have financial
endowments which receives donations from parents, corporations, education philanthropists and NGOs.
Lastly, the school might also delve into the option of operating its own business within the Ankpa
environs to raise funds for the furtherance of infrastructural development. My personal
recommendation is to start up a table water business since the school already have a borehole water
supply system.
Conclusion
Saint Charles College ushered in an enhanced educational culture in the Ankpa area, and for that it will
forever remain an iconic school regardless of the present challenges it faces. I believe that the
educational development of rural areas such as Ankpa can only be realized when there's a collaborative
effort between the stakeholders in the private and public educational sector within the area. There's
often a divide and noncooperation between public and private schools in most areas of Nigeria. Parents
who enroll thier children in posh private schools often imbibe the notion that they are more sensitive to
their children's education than the parents who enroll thier children in public schools. This brings about
a form of divide as regards how parents of different classes relate to each other, and it creates an
avenue for expressing classism. There should be a sense of community amongst parents in any society in
order for them to unit and tackle salient issues concerning education in thier environment. Thus in
Ankpa, parents who have thier children in public schools and private schools must unite to pressure the
school authorities to keep to commendable standards which will ensure the continual development of
73
the educational culture of Ankpa as a community. The state governments of Kogi has treated basic
education with neglect since 1999 till date, and this reality has affected the state owned Saint Charles
College. That being the case, parents of students of Saint Charles College who constitute the Parents
Teacher Association (PTA) must atleast give thier own quota to ensure the continual survival of the
school.
BIBLIOGRAPHY
Oral Interviews
Ameh A, 67 Years, Interviewed in Ankpa on 22nd of October 2018, An ex student of Saint Charles College
and a local government civil servant.
Adamah S, 61 Years, Interviewed in Ankpa on 19th October 2018, An ex student and a staff of Saint
Charles College.
Abbah S, 71 Years, Interviewed in Ankpa on 19th October 2018, An ex student of Saint Charles College
and a non academic staff in C.O.E Ankpa.
Agbo T, 68 Years, Interviewed in Ankpa on 21th October 2018, An ex student of Saint Charles College
and a retired state civil servant.
Ekele E, 41 Years, Interview in Ankpa on the 22nd of October 2018, A Catholic priest
Husseini A, 43 Years, Interviewed in Ankpa on 21st of October 2018, A lecturer at the College of
Education Ankpa.
74
Okenyi E, 38 Years, Interviewed in Ankpa on 20th October 2018, A lecturer at Alheekma College of
Education Ankpa
Published Books
*Ajayi A. Christian Missions in Nigeria, 1842-1891. London: Oxford Univ. Press, 1965.
*Ayandele E. The Missionary Impact on Nigeria, 1842-1914.London: Oxford University Press,
1966.
*Boston J S. The Igala Kingdom. Ibadan: University of Ibadan Press, 1988.
*Crompton E. Christianity in Northern Nigeria. London: Oxford Univ. Press, 1964.
*Gbadamosi T. G O, Ajayi Ade J. S. "Islam and Christianity in Nigeria." Groundwork of
Nigerian History, edited by Obaro Ikime, 349-351. Ibadan: Heinemann Educational Books. PLC.
*Oluboyo D. Philosophies of Education. Abuja: Renaissance Publishers, 2009.
*Odichi U. The economic Climate in Ankpa. Ankpa: Cuca, 2007.

75
Published Articles
*Agbo A S. "The Education Culture in Ankpa Local Government" in the Ankpa Youth Forum
Magazine. Volume 2 (2004).
*Abdullahi S. "Islam in Igala Land" in the Ankpa Journal of Arts and Social Sciences, Kogi
State College of Education Ankpa. Volume 5 (2008)
*Ameh W. "The Journey So Far" in the Saint Charles Golden Jubilee Magazine. Volume 1
(2015)
*Boston J S. "Notes on the Origin of Igala Kingship" in the Journal of Historical Society of
Nigeria. Volume 8 (1996).
*Egbeama K E. "The African Reality and the Essence of Formal Education". The Sun, 4th June
2007.
*Ocheje J A. "History of the Igala Speaking People" in the Ankpa Journal of Arts and Social
Sciences, Kogi State College of Education Ankpa. Volume 3 (2006)

76
*Pierce H. "The Catholic Orders". The Church, May 22nd 2006. p. 31
*Sani R. "The Europeanisation of the African Mind" in the Journal of Negro Education, Volume
6. (2003)
Unpublished Projects/Thesis
*Abdulkadir M S. "The Economic History of Igala Land, 1896-1938". Ph.D Dissertation, Bayero
University, Kano, 1990.
*James A. "Church Missionary Activity in Igala Land: Qua Iboe Mission, 1931-1972". BA
Project, ABU Zaria, 2003

77

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1

1.1 Background of the Study

establish the alternative to slave trade; the legitimate trade.(2)

accompanied by Rev. Scheon.5

Wesleyan Methodist(1842), Scottish Presbyterian(1842), Church Missionary Society(1844),

Southern Babtist Foreign Mission(1850), Roman Catholic Mission(1961), Sudan Interior

Adventist(1914), Qua Iboe Mission(1932), Assembly of God(1939), and African Church

schools were introduced in different compounds of houses in the communities. 13 In 1853,

converts in their various towns or settlements.25

Christian missions pioneered western education in Nigeria. Their educational

as its education is nothing more than Christian "propaganda."30

The entrenchment of missionary education in Ankpa was championed by the Roman

1.2 Statement of The Research Problem

Today in Ankpa, we discover a multiplicity of secondary schools vying to be amongst the

as a case study to reveal historical facts connected to that area of enquiry.

1.3 Significance of Study

to the existing literature on the educational history of Ankpa

1.4 Aim and Objectives

development of Ankpa Local Government area

(a) To access the establishment of Saint Charles College Ankpa

schools in the area

1.5 Scope and Limitations

1.6 Research Methodology

1.7 Literature Review

interpretation of historical studies

In relation to Igala land as the background to the subject of this dissertation,(Saint

dissertation.31 Further comprehensive information on the historical background of Ankpa people

Muslim clerics (Mallam Abdulrahman and Mallam Mohammed) in establishing Islam in

In the "Christian Missionary Activities in Igala Land" by A. James, the realities of

missionaries as a direct representative of the British imperial interest, thus acceptance of

A. Ajayi's "Christian Mission in Nigeria" provided comprehensive information on the

work in the south.43

E. Ayendele's "Missionary Impact in Modern Nigeria" gives a clear depiction of the

background of study and the dissertation at large.

And lastly on the north-south disparity in the activities of Christian missionaries, E.

of study experienced the same takeover like others of its kind.

pupils and students in schools.50

The author provided a comprehensive breakdown of the nature of Ankpa's economy.51

Kogi state civil service.53

provided much insight on the experiences of the school.

E. Egbunu's "Igala Tradition Versus Modernity" furnished this dissertation with

the diplomatic policy of the colonial government towards the religion.59

2. A. Ajayi, Christian Missions in Nigeria, 1842-1891.....

3. A. Ajayi, Christian Missions in Nigeria, 1842-1891...

4. A. Ajayi, Christian Missions in Nigeria, 1842-1891....

5. A. Ajayi, Christian Missions in Nigeria, 1842-1891....

6. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914. (London: Oxford Univ.

9. T.G.O Gbadamosi, J.S Ade Ajayi "Islam and Christianity in Nigeria,"....

27. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914...... pp.22-32

28. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914......

29. E. Ayandele, The Missionary Impact on Nigeria, 1842-1914......

31. R. Sani, "The Europeanisation of the African Mind".....p.48

Zenith Press, 2007). p.27

34. J. S Boston, The Igala Kingdom....p.24

State College of Education Ankpa. Vol.5 (2008) pp.14-27

36. S. Abdullahi, "Islam in Igala Land".....

37. S. Abdullahi, "Islam in Igala Land".....

38. S. Abdullahi, "Islam in Igala Land".....

Project, ABU Zaria; 2003. pp.31-71

44. R. B Sani, "The Europeanisation of the African Mind"..... p.52

45. A. Ajayi, Christian Missions in Nigeria........p.37

46. E. Ayendele, The Missionary Impact on Nigeria, 1842-1914........p.28

49. D. Oluboyo, Philosophies of Education (Abuja; Renaissance Publishers, 2009) p.32