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138 Festus E. Obiakor and Fr. MaxMary Tabugbo Offor 7 Special Education Contexts, Problems, and Prospects in Nigeria Demographically, Nigeria is the most populous nation in Africa today. The country occupies about 923,768 square kilometers (365,700 square miles), which is roughly the size of California, Nevada, and Arizona put together. The population is the 10th largest in the world (Bureau of African Affairs, 2005). Nigeria gained its independence from Britain on October 1, 1960. Since independence , it has experienced many political and socioeconomic problems that have retarded its progress (Damachi, 1972; Diamond, 1989). For example, the Nigerian government has been unable to eradicate corruption, nepotism, and tribalism, which affect its general and special education advancements. The alternation between civilian and military rules, with more years of military government than civilian government, has perpetuated corruption of some citizens (Obiakor, 1998). As a result, most Nigerians dream of getting a government job or political position where the least amount of labor is needed to acquire wealth (Olatunji, 2010). Sadly, even with Nigeria’s diverse talents and natural resources, its general and special education programs continue to flounder in mediocrity. In fact, its sociopolitical problems are so endemic that they affect all spheres of its education modernization programs. As a consequence, many Nigerian citizens with disabilities are not in programs that will help them maximize their potential. This chapter analyzes special education contexts, problems, and prospects in Nigeria. However,wefirstdiscussprecolonialandcolonialinfluencesoneducationalprogramming in Nigeria. PR ECOLONIA L EDUCATION IN NIGERIA During the precolonial period, traditional education flourished and the family played critical roles in the generational growth of the individual. The cardinal goals of traditional education were to develop latent physical skills; inculcate respect for elders and those in positions of authority; develop intellectual skills; develop character; impart specific vocational training and a healthy attitude toward honest labor; and promote the understanding and appreciation of the cultural heritage of local communities and the community at large (Fafunwa, 1975; Obiakor, 1998). In the precolonial period, the functions of the family included reproduction, child care, socialization, economic support, collective responsibility, and cultural continuity (Obiakor, 1991, 1998). With traditional education, everyone was involved, and the family International Practices.indb 138 International Practices.indb 138 10/14/11 5:45 PM 10/14/11 5:45 PM Special Education in Nigeria 139 and the extended family system progressed, allowing the body and soul to be developed. Those with more wealth took care of those less fortunate. The family transmitted educational and sociocultural attributes (Obiakor, 2005). Education at this time was not solely academic; it included morality, patriotism, virtues, and all other characteristics that the elders in the community considered to be ideal for community living. Traditional education recognized that all children are not the same and that some are stronger or faster while others are weaker or slower. However, all children were treated with dignity, valued, and educated together for the common good (Ozoji, 2005). Traditional education was taught in social settings, allowing the adults to be role models as they handed down family traditions from one generation to another. This kind of traditional education produced strong and healthy patriotism in each member of the family, helping to create patriotic leadership. With everyone responsible for one another, no one acted in a way that tarnished the reputation of his or her family. Because of the value system taught by traditional education, kinship was handed down from father to son and from one generation to another. However, there was room for earned honor: A servant who served his or her master well by working hard, or the best village wrestler, or a great warrior was allowed to marry the chief or king’s daughter. For instance, a proverbial saying popular among the Igbos in the eastern part of Nigeria is, “When a child washes his/her hands very clean, he/she would be allowed to eat at the King’s table” (Obiakor, 2008). This proverb reveals the true essence of Nigeria’s traditional education as people learn by doing, whether they are doing for themselves or whether they are doing for their community, village, and nation. Clearly, traditional education involved all aspects of citizens’ lives. Community elders acted as jurors and judges and resolved disputes ranging from common domestic quarrels to land disputes and tribal fights. Everyone was responsible for each other, confirming the African proverb “It takes a village to raise a child” (Clinton, 1996; Obiakor, 2008; Obiakor, Grant, & Dooley, 2002). British Colonial Influence on Nigeria’s...

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