CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND TO THE STUDY

Influence of Western education on African traditional values can never be captured

in one simple sentence. African virtues such as honesty, humility, loyalty, hard

work, truth and respect, sacred and religion, sanctity of life, language, proverbs and

time have been undermined by western education. These virtues which are

essential ingredients of the African society are gradually being seen as uncivilized.

Materialism has taken the place of honour and hard work.

At the heart of the Western education system is institutionalized learning -

formalized learning which follows a regimented curriculum. The institution has

strict gradations, typically starting from elementary school to secondary school and

on to higher education.

According to Gaudelli (2020), Western education is paradoxically a progenitor of

the contemporary global moment and a foil to the continuation of the world that it

helped create.

The litany of troubles that can be laid at the doorstep of Western education, in part,

include the environmental catastrophe in all its manifestations, the growing anomic

sense of alienation that besets Western societies, chiasmic economic inequalities,

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and related displacement of people from their polities, or the absence of any legal

citizenship that besets millions, to name just a few.

According to John Dewey's article "My Pedagogic Creed" (1897), education is

only as individual as our society allows it to be. We (people) are unconsciously

trained from birth. Our social consciousness, our cultural ways and what we value

are a mock up of a collective social being, according to Dewey. We are all a

product of our social surroundings from birth through adulthood and death.

Eventually we "become an inheritor of the funded capital of civilization." Dewey

exerts that individual best is achieved in the spirit of and for the greater good.

"Through these demands he is stimulated to act as a member of a unity, to emerge

from his original narrowness of action and feeling and to conceive of himself from

the standpoint of the welfare of the group to which he belongs." As a member of

society, we are confined to language and its meanings, but also empowered by it.

Dewey believes that "the educational process has two sides." Psychological and

sociological impacts are two sides of the education process that go hand-in-hand;

"neither can be subordinated to the other or neglected without evil results

following." Psychology provides the foundation of education while sociology

provides the scenario.

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However, African traditional values was greatly influenced via the impacts of the

Western education and it's accompanied inferiority complex. The culture of a

people is what marks them out distinctively from other human

societies in the family of humanity, Idang (2015).

In many African cultures, obedience is regarded as a virtue - children are expected

to submit to their parents/elders, just like slaves bow to their owners, serfs their

lords and lords their king. In many African cultures, obedience is defined in terms

of respect..Shuudi(2013).

The coming of Western education to African continent, has not brought the sense

of equality between parents/elders in the society, thereby high level difficulty in

the control of the young generation, and by creating room for social vices and

anarchy in the society.

1.2 STATEMENT OF THE PROBLEM.

There's no doubt about the fact that, Western education came with it's own

negativity, especially, if properly scanned from the angle of peculiar sanity enjoyed

by Africans before the introduction of the Western education in Africa.

The concept of education in Africa was not a colonial invention. Prior to European

colonization and subsequent introduction of Western education, traditional

educational systems existed in Africa.

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Western education has undermined the moral values of African societies. The

emphasis on paper qualification promoted cheating and insincerity both in the

school system and in the larger society. A certificate is seen as a means to an end is

also seen as justifying the means.

There's no gain saying that Africa has no educational system before the arrival of

the colonial masters. African traditional education focused on the training and skill

development of the individuals in various local communities. It enabled every

member of each community to be gainfully employed. It had its foundation in the

five principles of preparationism, functionalism, communalism, perennialism and

holisticism.

Education in many precolonial African states was in the form of apprenticeship,

which was a form of informal education, where children and or younger members

of each household mostly learned from older members of their household, and

community, stated by Nyerere (1961) though, pre-colonial Africa did not have

schools in the modern sense, this did not mean that young people and children

were not learned in their own right, but learned in their own peculiar ways.

The medium of instruction was the native language or "mother tongue" through

which systematic instruction was delivered by way of songs, stories, legends, and

dances to stimulate children's emotions and quicken their perception as they

explore and conquer their natural environment.

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Teaching was basically by example and learning by doing.

Colonial education influenced African formations by attempting to create a more

European or civilized land through the suppression of local culture for example at

the colonial and missionary schools local traditions were vilified as pagan or

uncivilized.

1.3 RESEARCH QUESTIONS

(i) To what extend does western education influenced African traditional

values?

(ii) To what extend has Africans tried to bring back her traditional values?

(iii) To what extend does Western education influence African younger

generation?

(iv) To what extend does Western education negatively affects African

traditional values?

To what extend does Western education positively affects African

traditional values?

(v) What is/are differences between western education and African

educational system?

1.4 OBJECTIVES OF THE STUDY

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The general objective of this research work is to determine the influence of the

Western education on African traditional values, but specifically, it seeks the

following objectives:

i. To know the extend in which western education influence African

traditional values

ii. To have indepth understanding of influence the Western education has on

African traditional values and her younger generation.

iii. To know the differences between western education and African

traditional education.

iv. To ascertain the ways in which western education influence African

traditional values.

v. To find a lasting solution to problems associated with the imposition of

the Western education.

vi. To investigate ways in which western education influences African

traditional values to the extend of almost going into extinction.

vii. To find out ways in which western education influences African

traditional values.

viii. To examine how western education affects African traditional values in

negative ways.

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 ix. To examine how western education affects African traditional values in a

positive ways.

1.5 STATEMENT OF HYPOTHESIS

i. Western education has no significant influence on African traditional values.

ii. Western education has no influence on African younger generation.

iii. Africans made no effort to bring back her traditional values.

iv. Western education has no negative effect on African traditional values.

v. Western education has no positive effect on African traditional values.

vi. There is no difference between western education and African traditional

values.

1.6 SIGNIFICANCE OF THE STUDY

The following are the beneficiaries of this research work: African parents,

African traditional researchers, politicians, political analysts, political scientists,

Africans at home and in diaspora who are bent on correcting the traditional

abnormalities, political organization such as African union (AU), pan Africans,

teachers and students of African politics and culture, youths and young African

children who are already drowning in the "ocean" of the Western education's

influence, African community and traditional leaders who have shown willingness

to change the bad status quo, etc. The result of this findings will go a long way to

assist instructors/teachers of African culture and traditions to creating more

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awareness on the negative effects of the Western education on the African

traditional values. It would also assist us (Africans) to go into retrospect in asking

some fundamental questions; such as why is African traditional values were given

a "back seat" to the detriment of the Western traditional values? The result of this

findings, if properly used, would make Africans to make a "u turn" from direction-

less western education based journey made in the wilderness of cultural confusion,

to rebuilding of our own very African traditional values to in the fight to rebuilding

African traditional values.

The outcome of this research work would help in more understanding of the

importance of African traditional values as it relates to the growth of the continent.

The result of this research work would help Africans at home and in diaspora to

appreciate their tradition and values as original and that, no other culture no matter

what can be better than one’s own.

Non-governmental organizations such as workshop owners will find the result of

the study valuable such that it will aid them in articulating and packaging

workshops, seminars, and symposia for Africans.

1.7 SCOPE OF THE STUDY.

The scope was carried out to ascertain the influence of western education on

African traditional values. The content of this work is restricted to African

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traditional values only, knowing full well that, there is meeting point between

tradition and culture.

The content scope of the research work focused on determining the ways in which

western education influences African traditional values.It also focused on the area

of disadvantages faced by the Africans for embracing Western education.

1.8 OPERATIONAL DEFINITION OF TERMS

i. WESTERN EDUCATION: Western education is a system of education

that characterize by the process of assimilation and learning of the customs

and practices of western culture.

ii. AFRICAN TRADITION: African tradition is the customs or beliefs of

Africans.

iii. CULTURE: Is the arts and other manifestations of human intellectual

achievement regarded collectively.

iv. VALUES: The regard that something is held to deserve; the importance,

worth, or usefulness of something.

v. TRADITION: The transmission of customs or beliefs from generation to

generation.

vi. EDUCATION: The process of receiving or giving systematic instruction,

especially at a school or university. Western education is a system of

education that characterize by the process of assimilation and learning of the

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 customs and practices of western culture. It's a replacement to primitive

African style of learning that emphasizes formal method of classroom

education for all and sundry and is based on communication in writing,

reading, and numerics

"No country can really develop unless its citizens are educated”

— Nelson Mandela.

Western education systems in particular have been praised for being the

cornerstone of rapid modernisation in developed countries including Australia and

the United States. Therefore, Western education systems have been increasingly

introduced across developing countries to spark meaningful development and

accelerate the velocity of economic growth.

However, what these education systems fail to address is the vast differences in

culture, tradition and lifestyle that exist between developing nations and the

Western world. For example, several developing countries are reliant on

agriculture, yet schools fail to teach students how to care for crops or cultivate

land. Another forgotten consideration is the significant gap between the working-

age population and number of jobs available, leading to a genuine lack of

opportunity. As a result, the education system in the developing world begs for a

more tailored and people-centred solution.

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Western culture and civilization were imported and our Nigerian culture swept

underfoot (Kasongo 2010:316).

Western education sees teachers assume the role of experts, with the classroom

being in an indoor setting that includes desks, chairs, chalkboards and writing

materials. Within these classrooms, students are expected to interact with each

other based on a set of school rules. Through simulating a ‘miniature society’,

schools promote the importance of following societies’ universal rules and norms,

and allow children to better assimilate into adulthood.

Education was basically children learning by example and doing what is taught

(Magnus Bassey 1991).

Our traditional or local form of education which was passed through songs, stories,

dances, etc were used quite early in inculcating our norms and values into our

children at the early stages of their lives. (Moumouni 1968).

However, it is worthy to note that the purpose of the education by the European

missionaries was to aid spread Christianity, so Africans-Nigerians might easily

accept the faith; though this purpose was forfeited as it inversely made Nigerians to

be over-dependent on the whites (Fanfunwa, 1974).

It ends up making even Nigerian students Nigerians only from their lips, but

English in their opinion, moral behavior and intellect (Ukeje 1976).

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Inasmuch as education is offered, be it western or traditional, its main thrust is to

mold the citizens into shapes that they will contribute meaning into the structurally

of their society for sustainable all-round development.

The main important of western education is to enhance good living, but it has gone

too far to wipe off our culture.

There is therefore need to examine the damages caused by western education on

the Nigerian cultural background and make recommendations on how there will be

corrected in other to uphold the Nigerian culture.

On the other hand, African traditional values in include individuality, personal

responsibility, the dignity and integrity of every person, the intrinsic values of

every person, consideration of every persons as an end in himself or herself and

worthy of respect and equity of the moral worth of all people.

THE PLACE OF VALUES IN AFRICAN TRADIT.

The value of a thing, be it an object or a belief, is normally defined as its worth.

Just as an object is seen to be of a high value that is treasured, our beliefs about

what is right or wrong that are worth being held are equally treasured. A value can

be seen as some point of view or conviction which we can live with, live by and

can even die for. This is why it seems that values actually permeate every aspect of

human life. For instance, we can begin to conform to acceptable ways of behavior

and conduct. Persons who do not conform to their immediate society's values are

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somehow called to order by the members of that society. If a man, for instance, did

not think it wise to make honesty a personal value, and it is widely held by his

immediate society that truth telling is a non-negotiable virtue, it would not be long

before such an individual gets into trouble with other members of his society. This

shows that values occupy a central place in a people's culture. It forms the major

bulwark that sustains a people's culture, making it more down-to-earth and real.

Elsewhere, we have seen African culture as "all the material and spiritual values of

the African people in the course of history and characterizing the historical stage

attained by Africa in her developments" (Idang 2009: 142). This simply means that

there is a peculiar way of life, approach to issues, values and world views that are

typically African.

Based on traditional considerations, some forms of behavior, actions and conduct

are approved while others are widely disapproved of. To show the extent of

disapproval that followed the violation of values that should otherwise be held

sacred, the penalty was sometimes very shameful, sometimes extreme. African

culture, with particular reference to the Ibibio people in Akwa Ibom State, Nigeria,

for instance, has zero tolerance for theft. The thief once caught in the act or

convicted, would be stripped naked, his or her body rubbed with charcoal from

head to toe and the object he or she stole would be given to him or her to carry

around the village in broad day light. The sense of personal shame and the disgrace

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the thief has brought on himself or herself, family, relations and friends would be

enough to discourage even the most daring thief. Antia (2005: 17) writes that

"what a people hold to be true, right or proper with regard to those things explains

much of the traditional traits by which they become identified". What Antia calls

"traits" here can as well be called values; and Etuk (2002: 22) writes that "no group

of people can survive without a set of values which holds them together and

guarantees their continued existence

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CHAPTER TWO

LITERATURE REVIEW

2.1 Conceptual Frame Work.

BROADER MEANING OF EDUCATION: From an extensive perspective,, this

kind of education is not limited to any specific institution. It is a deep-rooted

matter. It begins with the mother`s lap and finishes in the burial space. In each

period of life, individual learns or gain the information straightforwardly or by

implication (Paulo Freire 1973).

The researcher reviewed other literatures in relation to the following conceptual

framework.

2.2.1 EDUCATION

Education is the process of transforming the totality of human life to a state that

makes individuals both responsible to his immediate social environment (Amaike

2010). According Nelson Mandela, no country can really develop unless its

citizens are educated. e process of transforming the totality of human life to a state

that makes individuals immediate social

In a clear words, education is limited to class and college guidance. Schooling

begins when a youngster enters the educational institute and end up after learning

and getting knowledge of a specific course of study. The accomplishment of the

schooling of the youngsters is assessed after they are done with the examination.

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That individual who isn`t engaged with this kind of education, they are considered

uneducated people. Teaching/educating should not be mistaken for tutoring and

many places, as the source of education like schools or universities.

Education itself, according to Okpilike (2002) is a process by which the

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

take part in it; in attempt to pass on to them its culture including the standards by

which it would have them live. The important thing in this definition is that where

that culture is regarded as final, an attempt is made to improve on it on the younger

minds, where it is viewed as a stage in development; younger minds are trained

both to receive it and to criticize it and improve upon it.

Education builds up man`s workforce particularly his psyche, so he might have the

option to appreciate the examination of incomparable truth, goodness and

magnificence in which amazing joy, basically comprises (Aristotle1903).

Education is the formation of a spiritual mind in the sound body. Education has

been defined by (Rigveda) as something ''Which makes a man self-reliant and self-

less''

Education is the normal reformist and agreeable advancement of man`s inborn

forces (Pestalozzi) Education is that whose end product is salvation (Upanishad).In

the word of Dewey 1916, it’s the way toward living through a persistence

recreation of encounters. It is the improvement of every one of those limits in the

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person which empower him to control his current circumstances and satisfy his

prospect.

Education is a cycle of improvement from early stages to development, the cycle

by which he adjusts progressively in methods of his physical, social, and other

worldly climate. (T.Raymont 1935)

Education is that which makes a man good character and useful for the world

(Yajinavikya)

According to (Panini), Human education means the training which one gets from

nature.

Education means training for the country and love for the nation (Kautilya).

From this stand point the scholar is looking at the totality of the activities of man

through life, where lesson was learned in the course of the activities. However,

education is divided into two major types; formal and informal education.

Whereas, formal education is the type of education that is obtained in a class room

setting, with an instructor also known as teacher, instruct the learners.

Informal education, on the other hand, is the kind of education that was mostly

practiced in the African societies before the coming of the western education,

where learning starts inform of apprenticeship for the purpose individual

contribution to the society. In this type of system of education, the formal

arrangement of class room and other instructional materials are absent.

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Education implies the freeing once again from the thoughts of all inclusive

legitimacy which are idle in the brain of each man. (Socrates). The view expressed

from the above highlight the fact that education frees one from abandoning the

useful part of his brain. It means that education is a stimulator that stimulates

human brain to usefulness for the betterment of the society.

Education is every one of the ones with developing; it has no closure past itself.

(Learning is everything alongside development; schooling itself has no last

objective behind him JOHN Dewey (1978). Dewey argument points to fact that

education has no end on one’s life. The fact that human beings continue to

learn/educate either consciously or unconsciously, agree totally with this assertion

of Dewey. I.e. learning starts from birth till death in the life human.

Education means the manifestation of divine perfection already existing in man.

He further says, we want that education by which character has formed the strength

of mind is increased, the intellect is expanded and by which one can stand on one's

own feet (Vivekananda).

Education is the realization of the self (Sankaracharya)

According to Mahatma Gandhi ''By education, I mean an all-round drawing out of

the best in child and man-body, mind and spirit``

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 ''By education, I do not mean the teaching in school; education is what was

imparted in the ancient Indian institutions and the centers of religion throughout

the province (Gopabandhu).

Education is enabling the mind to find out the ultimate truth which emancipates us

from the bondage of the dust and gives us the wealth, not things but of inner light,

not of power but of love making the truth its own and giving expression to it (R.N

Tagore).

In the words of Aurobindo Ghosh, education was described as that ''Which will

offer the tools, whereby one can live for the divine, for the country, for the country,

for oneself and for others and this must be the ideal in every school which calls

itself national."(Sri Aurobindo)

"Education is the work of the whole life. It begins from the time of birth and

continues until the last moment of death.''(Zakir Hussain).

Education is a means for character formation and righteous living (Swami

Dayananda).

Education is to complete, must be humane it must include not only the training of

the intellect but the refinement of the heart and the discipline of the spirit. No

education can be regarded as complete it if neglects the heart and the spirit

(Dr.S.Radhakrishnan).

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Education is the most powerful weapon which you can use to change the world

(APJ Abdul Kalam).

Education is the capacity to feel pleasure and pain at the right moment. It develops

in the body and in the soul of the pupil all the beauty and all the perfection of

which he is capable of (Plato).

Education develops man's faculty especially his mind so that he may be able to

enjoy the contemplation of supreme truth, goodness, and beauty in which perfect

happiness, essentially consists. In briefly he explained education as, ''the creation

of a soul mind in a sound body (Aristotle).''

All who are born as human beings need education because they are destined to be

real men, not wild beasts all animals and clumps of words (Comenius)."

Education is the natural progressive and harmonious development of man's innate

powers (PESTALOZZI).

Education is the development of a good moral character (Herbart).

Education is the process in which these powers capacities of men which are

susceptible to habituation are perfected by good habits, by means of artistically

contrived and employed by any man to help another or himself achieve the end

(Adler).

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In the broadest sense, education is the gadget by which a social gathering

proceeded with presence restores yourself, and safeguard his thoughts. (H.H

HORNE 1932).

Fafunwa (1974) defines education as tic aggregate of all the processes by which a

child or young adult develops the abilities, attitudes and other forms of behavior of

positive to the society in which he lives. (Smith, 1978).Others has also defined it as

the study of the systematic account of certain phenomena. There are many

definitions of education as there are educator and educationists, philosophers and

psychologist, Abdulkareem {1990). However he, (Abdulkareem 1990) is of the

opinion that education could "be defined as: the process of bringing up a person to

develop according to such person’s aptitudes, capabilities, abilities and interest so

that such a person can function successfully in the society (p3).

Unfortunately, the type of education that was introduced to the continent of Africa

by the missionaries was designed to aid the spread and acceptance of the Christian

faith by converting all those who come within the four walls of the mission house

(Fanfunwa, 1974). In fact, Ukeje (1976) had stated that the best that such system

had produced for us are students who are Nigeria in blood but English in opinion,

in moral and in intellect.

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The purpose of education whether western or indigenous is to make the individual

live successfully and contribute meaningfully to the growth of his society

(Okpilike 2012).

Education is the development of a still, small voice. Education is cycle of self-

arrangement and self-assurance morally, adjusted still, small voice. (Kohnstamm

and Gunning 1995) this view point makes so much emphasis on the amplification

of the small voice by education. This means that the voice of the voiceless could be

heard, if properly educated. Education is a bled of development and human

advancement with social heritage (Stella Van Petten Henderson 1947). Education

is the cycle wherein these forces limits of men which are vulnerable to adjustment

are consummated by acceptable propensities, by methods for aesthetically invented

and utilized by any man to help another or himself accomplish the end (Adler).

Schooling is the advancement of a decent good character (Herbart). Education I the

finished advancement of the distinction of the youngster with the goal that he can

make a unique commitment to human existence as indicated by the best of his

abilities (T.P.NUNN 1930). Education is a cognizant and conscious cycle where

one character acts another to alter the advancement of the other by the

correspondence and control to information (Adam 2001). Education is the

coordinated turn of events and gear of all the owners of people, good, education,

and physical by a for their individual and social uses, coordinated towards the

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association of these exercises with their maker as their last end

(T.CORCORAN,S.J 1994). Education is total and liberal schooling what fits a man

to perform fairly, skillfully, and generously all the workplaces, both private and

public of harmony and war (JOHN MILTON 1644). Education is the enfoldment

of what is as now enclosed in the germ. It is a cycle through which the youngsters

make interior outside (FROEBEL 1915). All who are conceived as people require

education since there are bound to be genuine men, not wild monsters all creature

and clusters of words (COMENIUS 1632).

2.2.2 Western education is refers to as ``Whiteman education or European

studies.

Western education is a system of education that is characterize by the process of

assimilation and learning of the customs and practices of western culture . It is

a replacement to primitive African style of learning that emphasizes formal

classroom education for all and sundry and id based on communication in writing,

reading, and numeric’s. Western Education commonly referred to as the Whitman's

education has failed to integrate African cultural values into its curricula. Contrary

to the ideal which expects education to transmit the cultural heritage of a society to

successive generation, Western education has completely alienated Africans from

their traditional values. The perceived superiority of the western culture which the

Whiteman and the agents of western education claim, point to the fact that the non

23
integration of the African cultural values into western education in Africa was a

deliberate attempt to disregard the identity of the people. There is an urgent need to

re-evaluate the curricula offered in schools in Africa especially in Nigeria] if we

must remain as a people after all, person without a culture is sociologically dead

(Okpilike 2012)

WESTERN EDUCATION:

Systems in particular have been praised for being the corner stone of rapid

modernization in developed countries including Australia and the United States.

People in the West believe that the best education is mean to form the society to

become a cultural nation in regard of their education and education aim, where the

children will be open minded and tend to give ideas (Kruger, et. al, 1990). They

will critically evaluate rather than just memorizing.

Western education is a system originated from the west and penetrated to the world

after Islamic education in the earliest 15th century. Its main approach was the

modernization of social life through science and technological advancement (Farid,

2005).

Western education ends up making even Nigerian students Nigerians only from

their lips, but English in their opinion, moral behavior and intellect (Ukeje 1976).

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The aim of the missionaries who brought western education to Nigeria was almost

similar to the Muslim Arabs that brought Islamic education into Northern Nigeria

centuries before. The only initial difference one might notice was the desire for

economic activities by the Arabs. The

Christian missionaries on the other hand avowed to, according to Aloy

(2001),“liberate the dark minds of the Africans from barbarism and idolatry.”

The economic and political factors came much later.

According to Peter (2001), since the introduction western education, the Christian

missionaries have contributed significantly to education.

According to Blege (1996) colonial educationists believe that schools and colleges

must help their pupils solve only mental problems while educational functionalists

believe that school is an integral, functioning part of the society, vital to its

continuation and survival and therefore academic knowledge is useful only if it can

be applied to solve societal problems or otherwise it becomes detrimental to the

society.

Whitty (1991) stated that British colonial education laid no explicit emphasis on

social and political education.

2.2.3 AFRICAN TRADITIONAL VALUES:

To facilitate our understanding of the key phrase, “African traditional values,” let

us define each of it`s constituent words. The word “African,” refers to African

25
person or society but it also refers to what originates from or relates to Africa.

However, our concept and usage of term is not necessary monolithic as Africa is as

cultural diverse as it is geographically and linguistically variegated so, as long as

an issue or set of issue under discussion is narrowed to or amplifies the age long

experience or experiences of Africans, within and outside African continent, our

deployment of this terms is to extent African.

VALUES

Generally held to mean standard, norms, code or principles, can more be precisely

be defined as “beliefs of person or social group in which they have an emotional

investment (either for or against something). But, in philosophy, there are rational

and ethical angles to this definition (Ngangah 2020).

Oninyama and Oninyame (2002) referred to values as the aspect of cultural

practices, actions or objects that are valued in high esteem in the society. These

cultural values are so cherished to the extent that the society wants them not only

to be preserved, but wants them transmitted from one generation to another. These

cultural values are so cherished to the extent that the society wants them not only

to be preserved, but wants them transmitted from one generation to another. They

dominate a very wide area of activities among the Africans ranging from the

tradition institutions through virtues to communalism and group solidarity. The

26
modes of transmission of these values are usually by means of indigenous

education (Itedjere 1997).

One major aspect that western education had influenced African traditional values

and culture is the language of the people. Language is a highly cherished value of

any society and it is the wish of every community to preserve and transmit this all-

important culture from generation to generation. It is against this background that

the National Policy on (2004 Education) stated that the mother tongue should be

the language of instruction at least at the lower level in our Primary School.

The African is a proud and brave man. This accounts for the stout resistance which

the European imperialists received from many African rulers and people. Today

the educated African is not sure of himself; he can no longer be sure of defending

his integrity and the integrity of his land. he feels inferior and sees almost

everything African as obsolete and unprogressive (Okpilike felix M.E 2012)

Traditionally, African societies are more hierarchically structured and the topical

Africans unexposed to external influences grow up imbibing for established social

hierarchies. Such hierarchical groups, institutions and instruments include, but not

limited to, monarchical institutions, elders council, village square assemblies,

traditional chief priests, and their oracular pronouncements, kinship units, age

grade groups and secret societies. African traditional societies are governed via

27
these or similar customarily established structures under strict spiritual strictures

that eliminates or minimizes abuse of privilege at all levels of social strata.

(Ngangah 2020).

Related to language is the type of names which Nigerians now bear. Name is an

important cultural value by which members of a community are indentified. When

the white men came to Africa they refused to use the native names for Christians

Baptism in spite of the fact that some of the names were related to God. For

instance, Ogheneovo (only God) Chika (God is greatest) Chukwudi (God exists)

etc were all labeled as pegan names. The people were forced to drop such names

and took Peter, Michael, Steven etc which ordinarily mean nothing to them as their

new names. Today it is possible to see individuals who bear English names for

both their first name and their surname (Okpilike 2012).

Other areas of the African culture that have suffered neglect are the African

marriage institution, the feeding and dressing patterns of the Africans. Africans

themselves look down on the traditional marriage type and prefer the Christian or

Court marriage both of which are full of pretences and mistrust (Okpilike 2012).

Quite recently it has become the in-thing to identify with any of the leading

football teams in Europe – Manchester United, Chelsea, Arsenal e.t.c as a mark of

development but not with any of the African teams. If we are not careful this so

28
called “fans” may lead to gangsterism and consequently cult groups (Okpilike

2012).

Materialism has taken the place of honour and hard work. Respect for traditional

institutions has also diminished. People are no longer fair to each other. There is a

breakdown of social discipline all in the name of civilization (Okpilike 2012)

Having also taught the forgiveness of sins no matter what sins they are, people are

no longer afraid of the consequences of doing evil (Okpilike 2012).

Traditional Africa`s spiritual ladder is not limited to gods. Beneath gods are

ancestors these are worshipped venerated (Merwe3.4).

This traditional value for respect for Gods, ancestors and elders has virtually

collapsed in many parts of Africa. Unrecognized by no African constitution, this

value and its predictable system of social order, kinship affinities, and the

traditional system of justice and punishment that served African communities well

in the past, have been shoved aside. In it`s place is now foisted a secular system of

law and order that is highly subject to easy manipulation by the law enforcement

agencies and judicial officers. The dreaded traditional oat-taking that once

punished the guilty instantly and deterred criminals is now replaced with impotent

declarations that have no spiritual backing whatsoever. Many local communities

are now in disarray because due respect is no longer paid to the unifying heritage

of ancestors nor to the wisdom and guidance of elders (Ngangah 2020).

29
According to Oroka (1990) the African is his brother’s keeper.

African states are being pressured to violate Africa`s traditional values and legally

recognize LGBT “rights” to openly display romantic and sexual behavior most

Africans consider immoral and offensive (Ngugi 2018).

As Africa continues to advance, it is being forced to adopt many new ways of life,

some of which are a complete change in what Africans believes in and how they do

things….. One of such practices is homosexuality (Ngugi 2018).

If LGBT is so obviously odious to Africa and Africans, why must Africans be

forced by the west to give it a stamp of legality? (Ngugi 2018). In other word,

African traditional values consists the set of values that guide the behavior of every

member. Specific mention could be made of values such as hospitality, chastity

before marriage, truth, respect for old age, covenant keeping, hard work and good

character.

The behaviors and attitudes of individuals of any social system are greatly

influenced by their values. Kluckhohn (2005) as cited in Omoegun et al. (2009)

maintained that no society is healthy, creative or strong unless that society has a set

of common values that give meaning and purpose to group life.

According to long man dictionary, the word value is defined as the degree of

usefulness of some things, quality in something which makes it helpful, useful or

desirable, a standard or idea which most people have about the worth of good

30
qualities. The word values refer to attitude, beliefs, behaviors, and actions that are

cherished and acceptable standards behaviors which society expects that the

members should abide by. (FALADE ET. AL2009) In their own perspective

explicate the term value as a coherent set of attitude, behaviors and action adopted

and, or evolved by a person, organization or society as a standard to guide its

behavior and preferences in all situations (Falade,D.A, Akinde O.O. and Adejubee,

2009; 482). Values on the hand, simply means the regard that something is held to

deserve; the importance, worth, or usefulness of something.

Values are principles, fundamental convictions, ideas, standards or life stances

which act as general guides to behavior or as reference points in decision-making

or the evaluation of beliefs or action (Halstead & Taylor, 1996). Values system

according to Okolo (1993) is seen in the behaviors of people.

Values system reflects to how people think and apply to the ways people think

(Nwabuisi, 2000)

The chief socializing agents are the family, school, radio, television and peers

(Nwabuisi, 2000), and individuals can be socialized into any societal values

through these agents.

The Nigerian traditional values system before colonialism was outlined (Ella

1992) as respect for elders, chastity among women folk, dignity of labour,

patriotism to one's community, courage and self reliance. In the same vein,

31
Nwabuisi (2000) maintained that the dominant traditional values include love and

promotion for family and family name, filial piety, honour and respect not for

parents alone but also to elders. Unfortunately, when the white-men came to

Nigeria with their government, trade, religion, language, culture and values,

Nigerians progressively imbibed the white-men's way of life and values (Nwabuisi,

2000).

In Nigeria, the core traditional values have been debased at the modern era.

Debase, according to Hornby (1995), means to lower the quality, status, or value of

something, somebody, and oneself. The debased values of most Nigerians in the

modern era, according to Nwabuisi (2000), include keeping African time, jealous

and witch hunting of colleagues, excessive quest for material possession, and

apparent worship of money, unpatriotism, egocentrism, sociocentrism, tribalism,

ethnocentrism and ethnicity

2.2.4 TRADITIONAL

Is an adjectival derivative of the noun, it`s meaning rest upon our understanding of

the later. And tradition has been defined as; the passing down of elements of

culture from generation to generation, especially by oral communication: cultural

practices that are preserved by tradition. It is a mode of thought or behavior

followed by a people continuously from generation to generation; It is also a set

such customs and usages viewed as coherent body of precedents influencing the

32
present. (Ngangah 2020). Tradition, when customarily shared by a group of a

people, is synonymous with culture. Hence the concept of cultural philosophy,

even to a limited extend, is inhered in our exploration of this term. However, it is

the transmission of customs or beliefs from generation to generation, or the fact of

being passed on in this way.. Tradition, generally defined as the handing down of

customs or beliefs from one generation to the next, is a well-established concept in

society and one that is often explored in communications and cultural studies.

Tradition provides the basis for which we understand our socio-cultural

environment, be it our society, our community or our families. From our early

years as human begins, tradition has been the foundation that gives meaning and

purpose to our social lives and serves as a guide to our beliefs, values and

behaviors. “Tradition emerges as a rather dynamic meta-structure into which one

is born, within which and through which one acquires her sense of the world, and

develops her sense of agency, subjectivity, or selfhood: in short, her individuality”

(Yadgar, 2013, p. 455).

The Columbia Dictionary of Modern Literary and Cultural Criticism defines

tradition as a passing down of elements of culture “The concept of tradition

involves the recognition that customs, beliefs, values, styles, and other forms of

culture are passed down from one generation to the next, as well as the feeling –

sometimes encouraged, sometimes resented – that this inheritance should be

33
respected for the beneficent influence that it exerts on the present” (Childers &

Gary, 1995, p. 362).

A definition of tradition in Christianity which has its roots in the biblical

scriptures, describes the concept as a delivery by a higher figure. “Tradition which

in English is no more than delivering unto another, and by a figure, signifies the

matter which is delivered, and among Christians, the Doctrine of our religion

delivered to us. There is no better way to judge a right of such traditions than by

considering these four things: firstly, the authors of them; secondly, the matter of

them; thirdly, their authority and lastly, the means by which we come to know they

derive themselves from such authors as they pretend unto and consequently have

any authority to demand admission into our belief” (Simon, 1685, p. 2

Thought and imagination, it is handed down or transmitted from one generation to

the next” (Shils, 1981, p.12). This suggests that elements which are passed down

are not a result of coincidence or done without an intention but are transmitted

purposefully. “Tradition includes material objects, beliefs about all sorts of things,

images of persons or events, practices and institutions. It includes buildings,

monuments, Perhaps one of the most influential scholars on the history and

meaning of the concept of tradition, is sociologist Edward Shils, who defines

tradition as a handing down or in its simplest sense as “a traditum: it is anything

which is handed down from the past to the present” (Shils, 1981, p. 12) . He says
34
that the word comes from traditio, which is derived from the verb tradere, a

combination of trans and dare, meaning to deliver or hand over. “The decisive

criterion is that, having been created through human actions, through landscapes,

sculptures, paintings, books, tools, machines. It includes all that a society of a

given time possesses and which already existed when its present possessors came

upon it and which is not solely the product of physical processes in the external

world or exclusively the result of ecological and physiological necessity” (Shils,

1981, p.12)

Childers & Gary (1995) offer a different perspective which asserts that traditions

are upheld based on the realities of the present is presented “In his influential

essay “Tradition and the Individual Talent,” T. S. Eliot observed that the most

individual parts of a poet’s work may be those in which the dead poets, his

ancestors, assert their immortality most vigorously, in the course of explaining that

each new work fundamentally alters the tradition that it joins. The importance of

this view lies in its understanding of tradition as a living and changeable force,

something that is at least partially chosen and constructed in the present rather than

received as an inert lump from the past” (p. 362).

Similarly, a tradition can become a custom. “The conversion of a tradition into a

custom takes place when a tradition becomes routinized or when its moral

authority wears down after a long period of transmission” (Gross, 1992, p.13 )
35
The literatures on the concept of tradition do though leave some gaps and questions

unanswered. One of the gaps is that the scholars do not identify how long

something must be passed down for it to be considered a tradition. For an example,

is a school ritual that has been practiced and been active in the school for last 12

years such a valedictory occasion a tradition however short the period that it has

been passed down from one class of learners to the other? Also, what is not

addressed is whether there must be some evidence of truth or validity to the object

being passed down for it to be a tradition. Lastly, it is not clear whether traditions

can be broken and still be recognized as traditions, that is, can it skip one

generation after 100 years and then revived again by the next generation – will it

still be considered a tradition if its continuity was broken at some point?

Attributes or characteristics that an individual or group believe as being

worthwhile

or desirable, and Value as referring to the relative worth, utility or

importance of

Something. attributes or characteristics that an individual or group believe as

being worthwhile or desirable, and Value as referring to the relative worth,

utility or importance of something.

In order to better understand the value concept and how it can be applied in the

Value System definition, the concepts of object of evaluation, evaluator, and

36
evaluation have to be introduced. Let us consider the following statement: this bike

costs 100 Euros. The bike has a value assigned to it, but the bike is not the

value itself; bike is the object of evaluation. The value of the bike is 100

Euros that is the result of the process of calculating the amount of money that

the bike costs. Who performs this calculation is the evaluator. An object of

evaluation (something) can be a resource, a service, a behavior, or a belief. The

evaluator is the entity that performs the evaluation. This entity can be an individual

person, a social group (organization, government, Virtual Organization), or an

instrument.

The term value is often used to designate the object of evaluation in spite of the

value itself. When it is stated: My values are safe on the bank, this mean

that the objects, which have a specific value assigned to them, are safe in the bank.

The term “evaluate” means to judge, measure or calculate the quality,

importance or amount of something. Judgment, measurement and calculation

are made essentially through two basics forms: In an objective way, applying rules

and formulas to the data that characterize the object of evaluation. In a subjective

way, using

2.2.5 CULTURE

CULTURE IS A CONCEPT that is acknowledged universally. It’s phenomenal

relevance varies from society to society. What is acceptable in one society may

37
likely be an abomination in the other. This view derives from the fact that culture

is an all-embracing concept as far as man is concerned. It encompasses every bit of

man`s life and experience. This is perhaps why the concept has attracted different

definitions from different scholars, but this definition revolves around a similar

meaning.

Culture is a powerful driver for development, with community-wide social,

economic and environment impacts. People life styles, individual behavior,

consumption patterns, values related to environmental stewardship and our

interaction with the natural environment are mostly influenced by their cultures. If

development can be regarded as enhancement of our living standard then, efforts

geared to development cannot ignore culture. Interventions that responsive to the

cultural context and particularities of a place and community, and advance a

human-centered approach to development, are most effective and likely to yield

sustainable, inclusive and equitable outcomes. (Kimanuka 2009).

Odia (2005) stated that culture is a very important aspect of the human society.

Morrish (1974) described culture as a complex whole which include knowledge,

belief, art, laws, custom and any other capabilities and habits acquired by man as a

member of a society.

Ezewu (1983) collaborated this when he wrote that culture is the totality of a

people's way of life, the way they do things and the way they feel and behave.

38
Edward B. Talor coined the term in 1871 calling it, “that complex whole which

includes knowledge, belief, art, law, morals, custom, and any other capabilities and

habits acquired by the man as a member of a society”. Today`s definition has

expanded to include women and various nuances that lead to multiple definitions

of culture with some centrally unifying principles.

(Edward T. Hall 1990) created an iceberg analogy of culture. He argued that some

part of culture are visible while numerous part of it are invisible, just like some

part of iceberg is out of water while a huge part of it is beneath the surface.

Anthropologists (A.L.Kroeber and Clyde Kluckhohn 1952) cited 164 definitions

of culture, ranging from “learned behavior” to “ ideas in the mind,” “a logical

construct,” “a statistical fiction,” “a psychic defense mechanism,” and so on. The

definition or the concept of culture that is preferred by Kroeber and Kluckhohn and

also by a many other anthropologists is that culture is an abstraction or, more

specifically, “an abstraction from behavior.” A solution was perhaps provided by

Leslie A.White (1959), in the essay “the concept of culture” that, the issue is not

really whether culture is real, or abstraction, but is the context of scientific

interpretation. Culture is a comprehensive and encompassing term that includes

what we have learned about our history, values, morals, customs, art and habits.

Culture is the complex of values, ideas, attitudes and other meaningful symbols

39
created by people to shape human behavior and artifacts of that behavior as they

transmitted from one generation to thr next.

(RALPH LINTON, BERKMAN, AND GILSON 1986,) in their book “customer

behavior”-concept and strategies, defined culture as patterns of learned behavior

held in common and transmitted by the members of any given society. Thus,

culture consists of a society`s behaviors, which are well established and accepted

by the members of that society. The majority follow these patterns.

According to (Phatak, Bhagat, and Kashlak 2008,) “Culture is a concept that has

been used in several social sciences disciplines to explain variations in human

thought processes in different parts of the world”.

According to (J.P Lederach, “ culture is the shared knowledge and schemes created

by a set of people for perceiving, interpreting, expressing, and responding, to the

social realities around them.

According to R.Linton 1945, “culture is a configuration of learned behaviors and

results of behavior whose component elements are shared and transmitted by the

members of a particular society”.

According to G.Hofstede 1980, “Culture is the collective programming of the mind

which distinguishes the members of one category of people from another.”

According to H.T. Mazumdar 1966, “Culture is the total of human achievements,

materials and non material, capable of transmission, sociologically, i.e, by tradition

40
and communication, vertically as well as horizontally. It’s the arts and

other manifestations of human intellectual achievement regard“sCulture is the

collective programming of the human mind that distinguishes the members of one

human group from those of another. Culture in this sense is a system of

collectively held by the group of people in a community or society. (Talor1955).

As already highlighted above, it is the arts and other manifestations of human

intellectual achievement regarded collectively.

41
CHAPTER THREE

RESEARCH METHODOLOGY

3.0 INTRODUCTION

In this chapter, the researcher presents the methodology used in carrying out the

study. It is arranged under the following subheadings: Research design, population

of the study, sample and sampling technique, method of data collection (instrument

for data collection, validation of instrument, and reliability of instrument and

administration of instrument) techniques for data analysis and justification of

methods.

3.1 Research Design

The study is a descriptive survey research. A descriptive survey research is that

which a group or item is studied by collecting and analyzing data from only few

people or items to be representative of the entire group (Nworgu, 2016). Thus this

design is deemed fit because the researcher is interested in examining the influence

of western education on African traditional values in Africa.

3.2 Population, Sample and Sampling techniques

This section covers the population of the study, sample and sampling techniques

respectively.

3.2.1 Population

42
The population of the study was 358 Africans, from six West African countries

including Nigeria. These are Africans aged between twenty five and forty. Table 1

shows the population of the study.

Table 1: population for the study

Population distribution for the research work is 358 Africans in West Africa.

Table distribution of population for the Africa and gender

S/N AFRICA MALE FEMALE NO. OF

AFRICANS

1 Otukpa(Nigeria) 24 27 51

2 Asunafo North 31 34 65

Municipal(Ghana)

3 Adamawa(Cameroon) 22 21 43

4 Municipality 33 28 61

Amajuba(south Africa)

5 Dewoin(Liberia) 31 29 60

6 Rajasthan district(cotonou) 41 37 78

Total 182 176 358

43
Sample and Sampling Techniques

The sample size of the study was 358 drawn from the population of the study. The

population is considered manageable and therefore census sampling was used to

adopt the entire for the study. This was in line with the suggestion of Ibrahim

(2017) that if the population is small and manageable, it becomes synonymous

with the sample. Thus there was no sampling, sampling size nor sampling

technique is required from the population.

3.3 Method of Data Collection

This section comprises of instrument, validation of instrument, reliability of

instrument and administration of instrument.

3.3.1 Instrumentation

The major instrument used in this study for the purpose of data collection was

researcher`s questionnaire titled influence of western education on African

traditional values questionnaire (IWDATVQ). The instrument consists of two

sections (A & B). Section `A` contains the descriptive biodata (sex, age,

experience& qualification) which sought information on the personal data of

respondents. The data were necessary due to the credibility they possess. Section

`B` consists of 18 items with 3 questions each for the six research questions

formed to draw information on the influence of western education on African

traditional values. The 4-point rating format scale was adopted to allow

44
respondents freedom to select an item that best agrees with their views or opinions.

The scale items with positive with views were scored as: strongly agree (4) points,

agree (3) points, disagree (2) points, strongly disagree (1) point. While those items

with negative directions were reversed thus: Strongly disagree (1) point, disagree

(2) points, agree (3) points, agree (3) points. Strongly agree (4) points.

3.3.2 Validation of Instruments

Validity is degree to which a test measured what it ought to measure. The face and

content of the instrument was achieved by giving the draft items to the supervisor

who directed the researcher to two experts/lecturers in the department of

educational foundations of the Nasarawa state university, keffi. The experts were

requested to study the items and assess the relevance and clarity of the items in

addressing the research questions base on the objectives of the study and research

hypotheses. An index of logical validity of 0.74 was obtained; this gave

concessional logical validity indices of 0.80 which was considered high enough for

use. All their corrections were been carefully effected to modify the instrument for

use.

3.3.3 Reliability of Instruments

Reliability is simply put as the consistency of measurement. To ensure the

reliability of the instrument, the questionnaire on influence of western education

on African traditional values was pilot tested on 30 Africans in Otukpa district of

45
Benue State Nigeria, who were not part of the study sample but with similar

characteristics. The results obtained from the pilot testing of the instrument showed

a cronbach alpha of 0.78. The cronbach alpha coefficient was high, meaning that

the instrument was reliable to be used in this research. According to Uzusike

(2008) who stated that reliability coefficient obtained at the average value of

coefficient of 0.70, is reliable and internally consistent and valid for the study.

3.3.4 Administration of instrument

The 358 copies of the items of the questionnaire were administered to the

respondents with the help of two research assistants. The copies of the

questionnaire were administered to the Africans in Ipole Otukpa. This was done

during the gathering of the learned members of the community whom were

addressing the pressing issues of marginalization and oppression agaist the district,

by external body. It was relatively easy to retrieve the entire questionnaire on the

spot after completion.

3.4 Technique of Data Analysis

The data collected for this study were analyzed by using frequencies and

percentages for bio data; mean and standard deviation to research questions while

one way ANOVA was used to answer the null hypotheses at 0.05 level of

significance. In the course of answering the research questions strongly agree and

agree were classified as agree, similarly, strongly disagree and disagree were

46
classified as disagree. To take this decision on mean, it follows thus: strongly agree

(4) points; agree (3) points; disagree (2) points; strongly disagree (1) point. That is

4+3+2+1 = 10 =2.5

4 4

The benchmark for the questionnaire which is based on four-point rating scale is

2.5. A mean of 2.5 and above was considered agree; while a mean of less than 2.5

was considered as disagree.

3.5 Justification of methods

The design was selected due to the nature of the research and processes involved in

collection of data. It was considered appropriate because it sought to examine the

influence of certain practices or outcome of event by analyzing of already existing

condition. Also, it was well thought out as right since it aimed collecting data and

analyzing it in a systematic manner the characteristics, features or facts about a

particular population. The method adopted paved way for collecting factual

information from a large population as well as the use of representative sample

which allows inferences and generalization to be made on the whole group.

The researcher thought it wise to use each of the statistical tools due to their

relevance in the study. Frequencies and percentages gives brief and precise

summation of data analysis; the standard deviation is one of the research tools

often represented in descriptive design which deals with distribution of data and

47
variations therein. While one way ANOVA is one of the inferential statistics tools

that deals with assumptions and conclusions arrived at after testing hypothesis

under specified probability level. Therefore, these statistical tools suit with this

research work as they fall within this category.

48
CHAPTER FOUR

DATA PRESENTATION AND ANALYSIS

This section presents the results of the field study; it shows the descriptive

information of the respondents, the results of each of the research questions and the

test of hypothesis.

4.1 Demographic Information of the Respondents

Table 4.1: Distribution of the Respondents based on their Gender

Frequency Percent Valid Percent Cumulative Percent

V
Male 182 50.8 50.8 50.8

aFemale 176 49.2 49.2 100.0

iTotal 358 100.0 100.0

Based on the result on table 4.1 above, it can be observed that about 50.8 percent

of the respondents for this study are males, while, a majority of 49.2 percent are

females. Showing that random male are selected more than female probably

because the majority of the respondents are male.

Table 4.2: Distribution of the Respondents based on their Marital Status

49
 Frequency Percent Valid Percent Cumulative

Percent

Married 150 41.9 41.9 41.9

Single 208 58.1 58.1 100.0

Total 358 100.0 100.0

Based on the distribution of the respondent on their marital status, it is observed

that about 150 of the respondents making up of about 41.9 percent of the total

respondents are married; while 58.1 percent of the respondents are single.

Table 4.3: Distribution of the Respondents based on their Age

Frequency Percent Valid Percent Cumulative

Percent

Below 20 years 269 75.1 75.1 75.1

21-30 years 67 18.7 18.7 93.8

31-40 years 22 6.1 6.1 100.0

Total 358 100.0 100.0

From the responses on the age distribution of the respondents presented on table

4.3 above, it can be deduced that about 75.1 percent of the respondents are below

the age of 20, while the rest are in between the ages of 21 and 40.

Table 4.4: Distribution of the Respondents based on their Religion

50
 Frequency Percent Valid Percent Cumulative

Percent

Christianity 208 58.1 58.1 58.1

Islam 100 27.9 27.9 86.0

Others 50 13.9 13.9 100.0

Total 358 100.0 100.0

From the result above, about 208 of the respondents making up of about 58.1

percent of the respondents are Christians, while just 27.9 percent of the

respondents are Muslims. This is an indication that most of the respondents are

Christians.

4.2 Answers to the Research Questions

Research Question One: What are the differences between western education and

the Africa traditional values?

Table 4.5 Response to Research Question One

SN Statement N Mean Std. Decision

Deviatio

1 It led to rural exodus and the 358 2.8000 .75593 Accepted

displacement of large segments of

the population.
51
2 western education promoted 358 2.5000 .98974 Accepted

corruption in most African

countries

3 sexuality has changed completely 358 2.8000 1.17803 Accepted

4 Proficiency in our language is 358 2.7000 .90351 Accepted

declining

5 Information asymmetry 358 3.0000 .90351 Accepted

Valid N (listwise) 358

From the responses of the respondents as presented on table 4.5 above, it can be

inferred based on the 2.5 mean score acceptance standard that the difference

between western education and Africa traditional values is that it led to rural

exodus and the displacement of large segments of the population; western

education promoted corruption in most African countries; sexuality has changed

completely; proficiency in our language is declining and information asymmetry.

All these are as agreed by the respondents with mean scores of over 2.5.

Research Question Two: To what extend does western education influenced on

Africa traditional values?

Table 4.6 Response to Research Question Two

S/N Statement N Mean Std. Decision

Deviatio

52
 n

1 Liberal democracy 358 2.8000 .75593 Accepted

2 Progressive integration of Nigeria into 358 2.5000 .98974 Accepted

the world capitalist system

3 Extended family giving way to nuclear 358 2.8000 1.17803 Accepted

family system

4 Individualism 358 2.7000 .90351 Accepted

5 Building pattern. 358 3.0000 .90351 Accepted

Valid N (listwise) 358

From the responses of the respondents, it can be inferred that the influence of

western education on African traditional values include but not limited to change

in African’s traditional values; Every aspect of cultural living of Africans; the way

Africans see themselves; disappearance of core moral values peculiar to Africans

and thought pattern. These are as agreed by the respondents for this study.

Research Question three: To what extend does Western education influenced on

younger African generation?

Table 4.7 Response to Research Question Three

S/ Statement N Mean Std. Decision

N Deviatio

53
 n

1 Lack of faith in Africanism 358 2.654 .75593 Accepted

2 Loss of African core values 358 2.567 .98974 Accepted

3 Stereotyped thought and beliefs 358 2.754 1.17803 Accepted

4 The belief that western education is 358 2.845 .90351 Accepted

superior to African traditional values 3

5 Gradual disappearance of African 358 3.112 .90351 Accepted

languages 2

Valid N (listwise) 358

From the responses of the respondents as presented on table 4.6 above, it can be

inferred based on the 2.5 mean score acceptance standard that western education

has influenced the younger African generation to. All this is as agreed by the

respondents with mean scores of over 2.5

Research Question Four: To what extend does western education negatively

influence Africa traditional values?

Table 4.8 Response to Research Question Four

S/N Statement N Mean Std. Decision

Deviatio

54
 n

1 Rapid decline in African virtues such 358 2.9000 .74625 Accepted

as honesty and selflessness

2 High level of immorality among 358 2.6000 .98974 Accepted

Africans

3 Pervasive corruption 358 2.8000 1.17803 Accepted

4 Spiraling inflation 358 2.7000 .90351 Accepted

5 Minimized ethical and cultural values 358 3.0000 .90351 Accepted

Valid N (listwise) 358

From the responses of the respondents as presented on table 4.8 above, it can be

inferred based on the 2.5 mean score acceptance standard that western education

has negatively affected the Africa educational values. All this is as agreed by the

respondents with mean scores of over 2.5

4.3 Research Hypothesis:

Ho1: There are no differences between western education and the Africa traditional

values

Ho2: western education has no influence on Africa traditional values

Ho3: western education has no influence on younger African generation

Ho4: western education has no negative effect on Africa traditional values

55
Decision rule: Reject the null hypothesis if the Asymp. level of significant is less

than 0.05. Otherwise, do not reject the null hypothesis.

4.4 Test Statistics

Table 4.9 Test of hypothesis table one

Response Respondents Expected (0i- ei) (0i-ei)2 (0i-ei)2/ei

(0i) freq. (ei)

yes 250 119.3 130.6 17056.36 142.9

No 90 119.3 -29.3 858.49 7.2

Neutral 18 119.3 -101.3 10261.69 86.0

Responses

Total 358 358 0 28176.54 236.1

Source: field survey 2023

Df = n-1

3-1 = 2

2df = 5.999 critical value

X2 = 236.1 calculated value

8.991 ¿236.1

Decision

Reject the null hypotheses hence the critical value is less than the calculated value.

Table 4.10 Test of hypothesis table two

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Response Respondents Expected (0i- ei) (0i-ei)2 (0i-ei)2/

Freq. (ei) ei

Greatly 286 179 107 11449 63.96

Not 72 179 -107 11449 63.96

significantly

Total 358 358 0 22898 127.92

Source: field survey 2023

Df = n-1

2-1 =1

X2 from the chi-square table (df =1) = 3.841701 critical value

X2 calculated = 127. 92

3.841710 ¿ 127.92

Decision

Reject the null hypothesis since the critical value is less than calculated value.

Table 4.11 Test of hypothesis table three

Response Respondents Expected (0i- ei) (0i-ei)2 (0i-ei)2/ei

57
 (0i) Freq. (ei)

Greatly 144 179 -35 1225 6.84

Not 214 179 35 1225 6.84

significantly

Total 358 358 0 2450 13.68

Source: field survey 2023

Df = n-1

= 2 -1 =1

X2 from the table (df =1) = 3.841710critical value

X2 calculated value = 13.68

3.841710 ¿ 13.68

Decision

Reject the null hypothesis since the critical value is less than the value.

Table 4.12 Test of hypothesis table four

Response Respondents Expected (0i- ei) (0i-ei)2 (0i-ei)2/ei

(0i) Freq. (ei)

Greatly 269 179 90 8100 45.25

Not 89 179 -90 8100 45.25

significantly

Total 358 358 0 16200 90.5

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Source: field survey 2023

Df = n-1

= 2 -1 =1

X2 from the table (df =1) = 3.841710critical value

X2 calculated value = 90.5

3.841710 ¿ 90.5

Decision

Reject the null hypothesis since the critical value is less than the value.

4.5 SUMMARY OF RESULT

After testing the hypothesis the researcher conclude that

1. There are differences between western education and the Africa traditional

values.

2. Western education has influence on Africa educational values

3. Western education has influence on younger African generation

4. Western education has negative effect on Africa traditional values

CHAPTER FIVE

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SUMMARY, CONCLUSION, RECOMMENDATIONS AND REFERENCES

This chapter contained summary of work, conclusion drawn from the findings and

recommendation made.

5.1 Summary

This study focused on influence of Western Education on African Traditional

values. The study was set to address four objectives and four research hypotheses.

The objectives which include:

i. To find out the difference between western education and the African

Traditional values

ii. To investigate the extent western education has influenced African

traditional values

iii. To investigate the extent Western education has influenced younger

African generation

iv. To find out and investigate the extent Western education has negatively

influenced African traditional values

Based on the above stated objective and the study carried out, the following

findings were made:

i. That the difference between western education and African traditional

values is that it led to rural exodus and the displacement of large

segments of the population; western education promoted corruption in

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 most African countries; sexuality has changed completely; proficiency in

our language is declining and information asymmetry.

ii. That the influence of Western Education on African Traditional values

include but not limited to liberal democracy, progressive integration of

Nigeria into the world capitalist system; extended family giving way to

nuclear family system; individualism and building pattern.

iii. That the influence of Western Education on younger African generation

include some of the following but not limited to lack of faith in

Africanism; loss of African core values; Stereotyped thought and beliefs;

the belief that western education is superior to African traditional values;

gradual disappearance of African languages.

iv. That the negative influence of Western education on African traditional

values include but not limited to rapid decline in African virtues such as

honesty and selflessness; high level of immorality among Africans;

pervasive corruption; Spiraling inflation; minimized ethical and cultural

values

5.2. Conclusion

The main purpose of this study is to study the influence of western education on

African traditional values. Four research questions and four research hypothesis

guided the study.

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 In this study, a survey research design was adopted, the population comprises

respondents from Ipole Otukpa, Ogbadibo Local Government Area of Benue

State, Nigeria, a simple random sampling technique was used to select 358

respondents for the study and a questionnaire was the instrument for data

collection. Relevant literatures were reviewed which guided the objectives and

methodology of this study.

5.3 Recommendations

Based on the findings of this study, the following recommendations are made:

i. That cultural study should be made compulsory in the schools’ curriculum.

ii. Efforts should be made by the government to encourage the use of

traditional signals in public functions.

iii. Government should enlighten the citizens on the need to promote our

traditional values.

5.4 Limitations to the study

The restrictions encountered during the execution of this study were:

1. Some respondents were not free as they thought that the questionnaire was

meant delve into their privacy, as such, they could not respond accurately thus,

affecting the findings of the study.

2. The inability of some of the respondents to adequately fill the questionnaire

could create a possible error in the study.

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5.5 Suggestions for further study.

The following suggestions for further study were:

1. A replica of the study should be carried out in other parts of African continent to

serve as a basis for comparism of the findings of the study.

2. The same study should be carried out in different location of Africa, using

African elders as a means of data gathering.

Similar study should be carried out using learned and exposed Africans.

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