CHAPTER ONE

INTRODUCTION

1.1. BACKGROUND OF STUDY

Oligarchy, aristocracy, theocracy, monarchy, fascism, socialism, authoritarian or dictatorships in form of military rule, and democratic regimes are the different forms of government globally experienced in human societies. Among these forms, democracy has come up as the most widely known and desirable system of government in our modern world.

The end of the cold war revived the interest in democratization as the proportion of countries in the world with some form of democratic government increased from 28 percent in 1974 to 61percent in 1998 and third world countries also had their share of these pronounced changes.

However, Sub-Saharan African has lagged behind with weak attempts to democratize and the process of democratization has not been of clear progression for African countries and in Nigeria particularly.

Considering Nigeria among the global committee of sovereign country, out of her many years of independence have been under authoritarian military rule. These years of military rule swept away democratic principles and the attempts at transition to democratic government were characterized by gross abuse of election the only acceptable institutionalized process for a democratic society.

The process of change from military to civilian regime did acquire popular endorsement for many Nigerians were not satisfied with the military administration that denied people their freedom of speech and the right to involve in governance through representatives.

However, the transition to civil rule spearheaded by the military and In face of some setbacks encountered, elections were conducted and the military in 1999 handed over power to General Olusegun Obasanjo.

The emergence of a democratically elected government on May 29th 1999 was seen as the much expected dawn of democracy, the hopes and expectations of the electorate were high base on the conviction that the return to democratic rule will bring about positive change through their newly elected representatives.

This however has not been the case as the gains that would have been reaped from the expansion of the democratic space have been gravely depleted by timing, dating, supervision hitches, delays due to late arrival of electoral materials etc. (Okoosi-Simbine, 2013).

In the World today, political systems are going through qualitative change from authoritarian to participatory regimes. This worldwide trend, otherwise known as democratization (Elekwa, 2008) has made the issue of election a critical political imperative.

Election as a democratic practice refers to the system whereby the citizenry (organized as electorate) consciously choose people into civic roles through a competitive selection process (Raymond, 2010). Election is defined as a procedure of aggregating preferences of a particular kind (International Encyclopedia of the Social Sciences vol.5).

The two features of this definition are procedure and preferences. By procedure, the concept is used to describe a special way of doing something while preference connotes choice between alternatives.

Election can also be described as a procedure that allows members of an organization, community or a nation to choose representatives who will hold positions of authority within it. According to Givinn and Norton, (2010) election is the formal process of selecting a person for public office or accepting or registering a political proposition by voting.

They continued further by stating that an election is one of the channels by which a country may organize itself and make particular formal decisions, including that where voting is free, it acts in concurrently as a system for making certain decisions concerning the power relations in a country and as a method for obtaining political obedience with a lower of sacrifice of the individual’s freedom. The essence of a democratic election is a freedom of choice.

During elections, the electorate is given the opportunity to choose between alternative programs of contestants. Elections also promote public accountability. The threat of defeat at the polls exerts pressure on those in power to conduct them in a responsible manner and take account of popular interests and demands when they make their decisions.

There is no one accepted procedure of election. In ancient Greece, various types of procedures were used. These include voting by show of hands, written votes and ballots. With the emergence of liberal democracy in the seventeenth and eighteenth century in Western Europe, the concept of election took new meaning anchored on the principles of consent franchise and representation.

In essence, election not only serves to give the voter privilege to exercise his choices or preferences on political leadership but also provides the base on which elected political leaders uphold legitimacy of their positions (Elekwa, 2008).

The place and vitality of election in democracy cannot be over-emphasized. Based on this therefore; Elections have the potential to proffer legitimacy, moderate dissent, engender compliance and heighten citizen efficacy.

Elections are mostly crucial for obtaining consent from those citizens who would prefer alternative rules and policies within the political process (Elekwa, 2008). In Nigeria, the problem of election has been a challenging endeavor over the years.

Ironically, election in Nigeria has been denied of democratic ideals, much as it has been made up of untoward circumstances. According to Ibeanu, (2007); The Electoral process as currently constituted in Nigeria is psychologically alienating for the vast majority of the people who are largely outsiders and are only periodically inserted in the process when they cast votes.

At the same time this alienation is underscored by the fact that even when these vote casters have completed the ritual of voting, the outcome bears little semblance to what they chose in their ballots.

Besides, there have been problems of electoral violence and fraud, bulk of which may arise from the excesses of the politicians in their desperate bid to consolidate, capture or control state power. In the face of this therefore, electoral experiences in Nigeria so far have left much to be considered. It is against this background that this paper examines general elections and its impact on democratic process in Nigeria.

1.2. STATEMENT OF PROBLEM

The centrality of competitive, credible, free, fair and acceptable elections in democracy cannot be over-emphasized. However contrary has been the experience in Nigeria as over the years elections were characterized by high incidence of electoral malaise manifesting in the prevalence of electoral rigging, fraud, violence, and other forms of

electoral malpractices and irregularities which tend to erode established electoral standards and pose challenge to the conduct of free, fair and credible elections in the country. It is against this background that this study examines the 2015 general elections and its impact on democratic process in Nigeria.

Election is considered to be a critical element of modern representative government which is closely linked to growth and development of democratic political order and as the most singular indicator of democracy. Elections also offer the electorate the freedom of choice, power to hold elected leaders accountable and to provide protection against perpetuation of arbitrary rule.

1.3 AIMS AND OBJECTIVES OF THE STUDY

The major aim of the study is to examine the 2015 general elections and its impact on democratic process in Nigeria. Other specific objectives of the study include;

1. 1. To examine the nature and character of Nigeria’s electoral politics.

 

1. 1. To examine the outcome and challenges of 2015 general election.

 

1. 1. To examine the impact of the 2015 general election on democratic process in Nigeria

 

1. 1. To examine the democratic processes and  factors hindering genuine democratic process in Nigeria

 

1. 1. To examine the relationship between 2015 general election and democratic process in Nigeria.

 

1. 1. To recommend requirements for genuine democratic process in Nigeria.

 

1.4 RESEARCH QUESTIONS

1. 1. What is the nature and character of Nigeria’s electoral politics?

 

1. 1. What is the outcome and challenges of 2015 general election?

 

1. 1. What is the impact of the 2015 general election on democratic process in Nigeria?

 

1. 1. What are the democratic processes and factors hindering genuine democratic process in Nigeria?

 

1. 1. What is the relationship between 2015 general election and democratic process in Nigeria?

 

1. 1. What are the requirements for genuine democratic process in Nigeria?

 

1.5 RESEARCH HYPOTHESES

Hypothesis 1

H0: There is no significant impact of the 2015 general election on democratic process in Nigeria.

H1: There is a significant impact of the 2015 general election on democratic process in Nigeria.

Hypothesis 2

H0: There is no significant relationship between   2015 general election and democratic process in Nigeria.

H1: There is a significant relationship between 2015 general election and democratic process in Nigeria.

1.6 SIGNIFICANCE OF THE STUDY

The study would be of benefit because Nigeria’s experience with elections over the years has thrown up a number of issues pertaining to the processes, conduct and outcome of election. So far, enough scholarly works have not been done to address these issues.

Given the increasing relevance and topicality of election in Nigeria’s current democratic dispensation, more researches such as this are certainly needed to examine elections and its impact on democratic process in Nigeria. The study would also be of immense benefit to students, researchers and scholars who are interested in developing further studies on the subject matter.

1.7 SCOPE AND LIMITATION OF THE STUDY

The study is restricted to the 2015 general elections and its impact on democratic process in Nigeria.

LIMITATION OF THE STUDY

Financial constraint: Insufficient fund tends to impede the efficiency of the researcher in sourcing for the relevant materials, literature or information and in the process of data collection (internet, questionnaire and interview)

Time constraint: The researcher will simultaneously engage in this study with other academic work. This consequently will cut down on the time devoted for the research work.

DEFINITION OF TERMS

Politics: refers to a set of activities associated with the governance of a country, or an area. In modern nation-states, people have formed political parties to represent their ideas. They agree to take the same position on many issues and agree to support the same changes to law and the same leaders.

Elections: this has to do with the process by which the people of a place choose those who will represent them in government. These election takes place in order to fill public offices at various level of government be it federal, state or local.

General Elections:  means nation-wide elections to choose leaders and representatives at national and state levels. Such elections include Presidential Elections, National Assembly Elections, Gubernatorial Elections as well as State House of Assemblies Elections (INEC, 2007).

Democracy: This is essentially refers to the rule of many which is usually done through representation. It is a form of government in which he people have the freedom to choose who their leaders will be through free and fair election which could be direct or indirect.

The word “democracy” according to Bangura (2013) is used to describe three different political systems. ‘According to him, this system of government has to do with the rule of many and also a representation of the true interests of the people.

Impact of Christianity on the Cultural Values of Esan People

ABSTRACT

The role of religion particularly the Christian religion in the development process of a society has continued to be a subject of study. Some people think that religion contribute positively to the well-being of the society, while others think it has negative effects. In Esanland, some people that are knowledgeable in the culture of Esan see religion as “Opium of the people”, this simply means that the Christian religion has negative influence on the development and cultural values of Esan people.

This study aim at the impact of Christianity and western culture on the cultural values of Esan people. Particular attention was given to Eguare and Emaudo-Ekpoma, both in Esan West Local Government Area. It also shows that the traditional Esan society was a well ordered society, with a viable social structure, social institutions and cultural values before the advent of Christian religion and western culture.

Historical-analytic method was adopted for the study. Two Hundred respondents were randomly selected within the Local Government Area for the study. Data for the study were collated through the use of self-developed questionnaires.

The study also adopted the theoretical framework of Prudential Personalist Ethics theory of Benedict Ashley who was a 20th Century American theologian and philosopher. The result of the study showed that the impact of Christianity and western culture on the Esan people were both positive and negative.

It is recommended that the Christian witnesses and missionaries should establish relationships of respect and love with those men (to whom they witness), they should acknowledge themselves as members of the group in which they live, and through the various undertakings and affairs of human life, they should share in their social and cultural life.

The study concluded, that long before the advent of Christianity into Esan land, the traditional society has already been structured to reflect socio-cultural status. There were such socio institutions that serve the purposes of Integration and sustenance. Such institutions also promoted the well-being of the society.

TABLE OF CONTENTS

Title Page……………

Certification. ii

Dedication. iii

Acknowledgements. v

Contents. vi

Abstract ix

CHAPTER ONE.. 1

INTRODUCTION.. 1

1.1. Background to the Study. 1

1.2. Statement of the Problem. 8

1.3. Objectives of the Study. 9

1.4. Research Methods. 9

1.5. Location of Study. 12

1.6. Scope of Limitation of Study. 12

1.7. Clarification of Terms. 13

1.7.1. Christianity. 13

1.7.2. Culture. 14

1.7.3. Values. 15

1.7.4. Esan. 16

1.8. Organization of the work. 17

CHAPTER TWO.. 19

LITERATURE REVIEW… 19

2.0. THE ESAN PEOPLE.. 19

2.1. History. 19

2.2. Geographical Location. 34

2.3. Occupation. 36

2.4. Traditional Religion. 37

2.5. Social Structure. 43

2.5.1. The Village Council 44

2.5.2. The Lineage (Idumu) 47

2.5.3. Uelen (Family) 47

2.6. Major Institutions. 50

2.6.1. Marriage. 51

2.6.2. Iruen (A rite of Initiation) 63

CHAPTER THREE.. 66

3.0. CULTURAL VALUES OF ESAN PEOPLE.. 66

3.1. Culture: A Definition. 66

3.2. Cultural Values of Esan. 70

3.2.1. Communalism.. 71

3.2.2. Respect for Elders. 73

3.2.3. Chastity. 75

3.2.4. Sacred Days. 76

3.2.5. Festivals. 77

3.2.6. Music. 80

3.2.7. Life After Death. 81

3.2.8. Sanctity of Life. 84

3.2.9. Unity. 85

3.2.10. Name. 88

3.2.11. Faith Healing. 90

3.2.12. Language. 93

3.2.13. Mode of Dressing. 94

3.2.14. Hair Styles. 94

3.3. Cultural Evolution in Esan. 97

3.4. Economy Evolution in Esan. 98

3.5. Culture and Religion. 101

CHAPTER FOUR.. 106

4.0. CHRISTIAN RELIGION IN ESAN.. 106

4.1. The Advent of Christianity in Africa. 106

4.2. Advent of Christianity in Esanland. 111

4.3. The Spread of Christianity in Esan. 114

4.4. Conflicts between Christianity and Esan Cultural Values. 119

4.4.1. Reasons for the Conflicts. 120

4.4.2. Inculturation: A Solution to the Conflicts. 121

4.5. Impact of Christian Religion on Esan Cultural Values. 130

4.5.1. Christianity as it Affects Cultural Values. 131

4.5.1.1. Social Values. 131

4.5.2. Religious Values. 145

4.5.3. Educational Values. 153

4.5.4. Economic Value. 156

4.5.5. Christianity and Development in Esan. 158

4.5.6. Religious Development 159

4.5.7. Social Development 160

4.5.8. Educational Development 161

4.5.9. Economic Development 161

CHAPTER FIVE.. 164

5.1. EVALUATION.. 164

5.2. Summary. 173

5.3. Findings. 175

5.4. Contributions to Knowledge. 176

5.5. Conclusion. 176

5.6. Recommendations. 177

Works Cited. 180

APPENDICES. 188

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Before the advent of Christianity into Esanland in the first decade of the twentieth century, the Esan society was a well organised society with a viable social structure, social institutions and cultural values. The Esan people occupy the Edo Central Senatorial District of Edo State Nigeria.

It is made up of five (5) Local Government Areas viz:- Esan West, Esan Central, Esan North-East, Esan North-West and Igueben, with Ekpoma, Irrua, Uromi, Ubiaja and Igueben as Headquarters respectively. It is made up of thirty (30) clans; Ekpoma, Egoro, Opoji, Irua, Ewu, Uromi, Ugoha, Ubiaja, Ukhuesan, Emu, Ohodua, Ewatto, Ewosa, Ewohimi, Ekpon, Ebelle, Okalo, Amahor, Iria, Ugun, Ujiagba, Ogwa, Igueben, Ugbegun, Idoa, Uzen, Orowa, Udo, Onogholo and Ukhun (Okogie 29).

The people had a religion with certain basic beliefs similar to those of the Christian religion. They believed in an Almighty or -Overall God (Osenobua) to whom worship was given through the minor communal household gods known as ebo (Donatus Akhilomen 12).

Ebo, divinities or gods who were worshipped by the traditional Esan society were only approached as intermediaries between Osenobulua, Supreme Being and them (the people). ‘They act for Him in the theocratic government of the world’ (Alli 45). As they,s the ebo were brought forth by Osenobulua, Supreme Being Himself, they have no absolute existence or authority.

They were appointed and are commissioned by him to serve a purpose. Hence, their authority and power is derived from Him and delegated by Him. This is why in Esan, every act of worship or ritual has an ultimate reference to Osenobulua the Supreme Being who in turn sanctions it.

Apart from this, the traditional Esan society cherished their cultural values such as family unit or communalism, respect for elders and constituted authority, ancestral worship, to mention but a few. All of these were strictly adhered to as their guiding principles. This was the position in Esan when Christianity and western culture began to make inroads.

The coming of Christianity with its civilizing influence has greatly affected the cultural life of Esan people. This impact has been greatly felt in the economic, political, educational, medical and in the overall cultural life of the people. In essence, it could be said that the presence of the Christian Church stimulated the socio-cultural development of the Esan people.

These are, in spite of the deficiencies of the early Christian missionaries (who could not distinguish between the culture of Europe and the principles of Christianity). Those aspects of the Esan cultural values that were not in the best interest of the people (according to the missionaries) had to give way or abolished.

One could say here, that, it might be one of the reasons why in the mid-nineteen seventies, there was a constant call for the revival of culture in Nigeria. Every ethnic group in Nigeria was encouraged and motivated to revive the apparently dormant cultural values of its peoples.

General Yakubu Gowon, a former Head of State, said at the fourth National Festival of Arts in 1975, that some people had wondered whether the aim of cultural revival was to abandon all modern amenities and conveniences and return to pre-historic times, or whether it was to raise a new religion which would replace the existing ones.

He maintained that such views were wrong since Cultural Revolution is not synonymous with cultural bigotry (Kato 4). Nwafor Nduka, argues that Cultural Revolution or emancipation does not mean a call to return to the past. What he is saying is that there are much of our past that are no longer relevant to the society today and therefore, should be discarded (vi), but those that are relevant should be revived and reserved.

This is because much of our past is no longer relevant to the society today. Matthew Omo-Ojugo, agrees with Nduka when he said that, Edo State and Nigeria have excellent cultural values which should be revived for the survival of our society and for our people to compete meaningfully wzith other societies in the world in the 21st century and beyond.

He added that there are, however, some traditional and cultural traits which must be discarded because they are no longer relevant in civilized societies (2).

According to Nduka, “we are culturally under-developed; therefore our appreciation of beauty is mundane and almost naive. We instinctively like or dislike what we see. The profound and the intriguing put us off” (7-10). This implies that our cultural values still exhibits the disabilities of adolescents, for, as yet, it has not assumed is final distinctive statures. Therefore, there is need of re-assessment, re-evaluation and development.

If Cultural Revolution is neither a return to the past, nor an introduction of another new religion, then what is it? According to Adrian Hastings, it means “rediscovering the wisdom of the ancestors, revaluing their ceremonies, reawakening their names, renewing their own language” (43).

Nduka, opines that, it is; “a more discriminating, in culturing of foreign cultural elements with the indigenous cultural heritage, instead of just selling our cultural birthright for a mess of Western Cultural Pottage” (vi). In a nut shell, culture is an aggregate concept fundamentally characterized by the distinctive spirit, way of life, device for living and attainments of the people.

Olive Ponting opines that culture determines how social institutions cultivate and impose behaviour that is communally transmitted from one generation to another. Culture is versatile and includes both material and non-material objects and concepts.

It entails the totality of a people’s norms, values, beliefs, codes of socially acceptable conducts, mode of life, religion, philosophy and ideology. It also includes communal informal education and technology (430).

If the above statements are correct, then cultural revival are noble intentions that should be pursued vigorously. Africans generally and Esan in particular, has every reason to seek the revival of their cultural values since their philosophy, value, systems, identity, languages and indeed, all of their cultural values had apparently been threatened with extinction.

They had been humiliated, exploited, oppressed, and denied self-determination (Kato 5), and this also applied to Esan people. They had become strangers even in their own land as a result of colonialism by the Europeans.

The white men had conquered them with their culture, and so anything that gave Africans a sign of relief was welcome, while anything that subjected them to the imperialists was resisted. That was why, what seems to be good was marred by those who conducted the crusade against Christianity, “the White man’s religion”,and directed their energies to the persecution of Christians.

The Christian religion was rightly or wrongly identified with imperial Europe, therefore, all appeared culturally alienating. Those who felt that Christianity was detrimental to the cultural values of the people wanted a cultural revival without prejudice to the schools, medical facilities, architectural designs, and indeed the benefits of science and technology from Europe.

Culture has been defined as the total life style of people. According to Edward Tylor, culture is; ‘that complex whole which includes knowledge, belief, art, moral, law, custom, and any other capabilities and habits acquired by man as a member of society’(21).

Also, culture comprises ideology, including ideas, beliefs and values, technology including skills, crafts, arts and material items; and social organization- including rules, regulations and roles (Hobbs and Blank 84).

In this study, we shall present the cultural setting of the Esan society before the coming of the Christian religion, of particular interest on the fact that the society was a religious one and given these ideas about cultural values, we observed a situation of cultural clash between the Africans and the Europeans at the coming of the Christian religion.

A change in any aspect of a cultural value affects other aspects. This is more evident in connection with religion which has been regarded as the heart of culture. The Esan people, however, already had values that they would not give up. They liked some of the things Christianity taught and did, but it was not possible to throw away everything they had so cherished before the coming of Christianity.

The result was a conflict of values. Conflict between the traditional Esan values and the Western Christian values. The westerners insisted on the superiority of their culture and religion and demanded a complete abandonment of the traditional Esan values such as their mode of worship, polygamy, communalism et cetera. This was not acceptable to the Esan people.

Christians were persecuted, and on many occasions taken to court at Ubiaja (interview with Chief Samuel Omofumaat Ukpoke-Uhiele on June 5, 2016). The Esan people who accepted the Christian religion, did so mainly because of the benefits they would get from the civilizing influence of Europe. Their conversion was superficial; there was no deep commitment to the Christian religion.

However their life-style was bound to change. Those cultural practices that were not in agreement with the new religion had to be completely dropped or modified (Ayandele 243). For instance, people were made to change their traditional names which expresses their philosophy and religion to Western names at conversion even without knowing the meanings.

Those who answered traditional names on conversion to Christianity, changed them to Christian names particularly at baptism. Some who even answered meaningful traditional names considered a change necessary to march with the demands of the new religion.

This trend almost destroyed the value in names as people abandoned meaningful names that expressed their cultural philosophy, religion amongst others. (interview with Omofuma at Ukpoke, June 5, 2016).

Some Esan people however resisted changing their names and have ever since not been any less Christians. A good example is the researcher whose father did not change her tradition name at baptism. Till today, she bears her traditional name. Apart from these, the Esan people’s cherished culture such as respect for elders, communal life, ancestral worship amongst others were distorted in the name of western civilization which was encouraged by the Christian faith.

Service Elman, affirms that, “the human race is proceeding toward greater and greater homogeneity-racially, culturally, and linguistically” (xiii). Regrettably, Elman noted that, through this process of homogeneity, many of the world’s ancient cultural values had disappeared.

Elman continued that, while some cultural values are simply dying out or being exterminated, some are undergoing radical changes as they become involved in various kinds of functional relationships with expanding industrial civilization, and others are being ethnically assimilated (xiii).

This is sad observation and it is not in the best interest of Africans who are endowed with their God-given cultural values. Some anthropologists have also expressed fear over such findings, such that the disappearance of cultural values has brought a great loss to human knowledge, art, history and science (xiii).

Is it in any wonder therefore, that, a people whose culture is threatened with extermination would seek means of protecting their cultures? They need to be sympathised with. Their predicament is caused in most cases by “the ignorance and sometimes the cruelty with which ‘civilized’ peoples had treated them” (xiii). This situation could be the sad story of the Esan people.

They have complained about the apparent extinction of their cultural values including their language. Omo-Ojugo, “Time News” states; “A language is endangered when it is on a path toward extinction. A language is in danger when its speakers cease to use it in an increasingly reduced number of communicative domains and cease to pass it on from one generation to the next.

That is, there are no new speakers, adult or children. In Esan today, there are many literate parents, who deliberately use the English language as the only means of communication between themselves and their children at home.

Even among illiterate and semi-literate parents, it is becoming something of ‘fashion’ to use adulterated English, Nigerian Pidgin English or a mixture of both Esan and English or Esan and Nigerian Pidgin English, reflecting an apparent diglossie situation in a society that otherwise was homogenous linguistically” (81).

There is need for Esan people to revive their language so that Esan language will not go into extinction. In the face of such apparent extinction, what could be the justification of the Esan society playing host to Christianity for these number of years?

Could it be that the Christian religion has not done what it was supposed to do in the land? Is it also true that the total cultural values of the Esan people have been threatened with extinction? These and other related issues shall be examined in the course of our discussion.

In this work, we shall present some cultural values of Esan people as it has been affected both negatively and positively by Christianity and western culture. This thesis, therefore examines the impact of Christianity and Western culture on cultural values of Esan, the conflicts between Christianity and culture in Esanland and then proffer possible solutions to the conflict so that future Christian evangelists do not make the same mistake of the early missionaries.

1.1. Statement of the Problem

The common opinion by some knowledgeable and highly placed men and women in Esan is that the Christian religion is a mere “opium of the people”. Karl Marx used this expression to argue that religion functions as an instrument of maintaining stratification systems in society and of keeping the masses under subjection to a few privileged rich. By this position they contend that the Christian religion is detrimental to the development process of the Esan society.

The introduction of Christianity to Esanland was viewed as a threat to the old order and was therefore strongly resisted by the Chief Priests of the various traditional religions who were supported by village elders. It is not surprising that, most of the pioneer Christians in Esanland were persecuted in their attempt to win converts (Kio-Apori 63).

The implication of this position is that, the Christian religion has no positive effect that it can offer to the cultural values of the Esan people. Such a negative view of the Christian religion in Esanland fails to recognize the contribution that Christianity has made in the areas of education, commerce, health, housing, politics, economy, social services, among others.

These improvement have been a direct result of the coming of the Christian religion with Western civilization and culture. Instead of recognising this, these antagonists contend that in spite of the number of years that Christianity came to the land, its impact has been very minimal on the cultural life of the Esan people.

If these submissions are proved to be correct, they will have devastating effects on the Christian religion in Esan society. It is the burden of this essay therefore, to assess the impact of Christianity and Western culture on the Cultural values of Esan people.

This task is carried out with the consciousness that whereas there is a difference between the Christian Religion and Western culture and civilization, on one hand, it is impossible to separate one from the other in the context of our present discussion. The reason is that Christian religion came into Esan on the wings of Western civilization and colonialism.

1.2. Objectives of the Study

The overall aim of this study is to critically examine the impact of Christianity on the cultural Values of Esan people. The specific objectives of the study, therefore, are to:

(a) examine the negative and positive impact of Christian religion on the cultural values of the Esan people;

(b). establish that the traditional Esan society was a well ordered, with a viable social structure, social institutions and cultural values before the advent of Christian religion and Western Culture;

(c). prove that Esan people are not atheists: they were not irreligious, that religion guided their total life before the coming of Christian religion; and

(d). make useful recommendations in addressing the conflict between Christian teachings and Esan cultural values.

1.3. Research Methods

This study relies on primary and secondary sources of information. It made use of historical and evaluative methods of research.

For the primary sources, copies of questionnaire were administered to respondents and key informant interview (K.I.I) was conducted among Esan people in order to get up to date data. The instrument used was the random sampling method.

For the secondary sources, relevant materials such as journals, articles, books and other resources were consulted. The lack of ample literature in the subject area has made key informant interview and the use of questionnaire compelling and inevitable.

It is expected that an objective historical and evaluative study of this kind would give fresh perspectives on the impact of Christianity and western culture on the cultural values of Esan people.

Theoretically, this study adopts the Prudential Personalist Ethics theory propounded by Benedict Ashley, which is basically teleological in nature, but different from emotivism and voluntarism or deontologism. “Prudential Personalist Ethics stresses that the “ends’’ of human action are always persons and the community of interrelated persons responding to each other” (173).

This ethical model is qualified Prudential because this indicates the practical goal-seeking character and even the situational or contextual character of this ethics. Personalism advocates that morality is not solely a matter of obeying abstract rules, but to intelligently seek appropriate, concrete behavior by which an individual achieves personal goals.

According to Anthony Flannery, “the value of the law or rule is not denied, but the emphasis is on the fact that what makes such law obligatory is their helpfulness in guiding prudential decisions to successful goal-achievement’’ (955). The goals that are morally right for a human being are such that are determined by the nature of the human person and human action.

Thus, this Prudential Personalist model of ethics is not based on intuitionism or idealism of any sort since its principles are derived from human historical experience, especially the experience of perfect human actualization (John Onimawhawo “Youths and Moral”16).

Ashley claims that this ethics is called ‘’personalism’’ because it evaluates human goals and the means to these goals in terms of the self actualisation or fulfillment of the human person in the community (173). In Prudential Personalism, therefore, the consequences of any human act must be assessed not in terms of immediate pains and pleasures or even in terms of other immediate qualitative values but must have bearing on the actualization of the human person in relation to other persons (17).

In the debate on ethical issues, that ethical decisions are always taken within the context of some value system is an obvious fact. In considering any ethical debate within a historical-theological context, we need a paradigm which will help us make our conclusions not only consistent with historical-theological norms, but also that which takes into account the value systems of others.

This is why this work adopts Prudential Personalism ethical model in evaluating the impact of Christianity and western culture on the cultural values of Esan people. It is an ethical model whose logic goes beyond those who take their stand on absolute principles or authoritative laws and those who argue only for pragmatic solutions.

Therefore it is when Prudential Personalism logic is employed that we shall be able to achieve a synthesis of extreme positions on Christian religion and western culture on cultural values of Esan people.

In this study, a historical-analytic approach based on Prudential Personalism ethical model was adopted. With the historical approached, we were able to discourse, explain and analyze critically the negative and positive impact of Christianity and western culture on the cultural values of Esan people.

The evaluative method of research was employed to achieve the overall aim and specific objectives of this study. The study, therefore, examined the impact of Christianity and western culture on cultural values of Esan people, using the Prudential Personalist Ethics theoretical framework to ascertain the significance of the solution proffered to harmonise the two cultural differences.

This theory was considered basically because of the moral and cultural values highlighted in the work. It is an ethical model whose logic goes beyond abstract rules; it is to intelligently seek appropriate, concrete behaviours by which human personal goals are achieved.

1.4. Location of Study

Esan is made up of 30 clans and it is located in the northern part of the forest regions. It occupies longitude 5o 301 7o 301 and latitude 5o 301 north and 7o 301East of Benin (Olayinka 12-33). The area is bounded in the north and northeast by Akoko-Edo Local Government Area; on the south by Ika Local Government Area; on the west by Owan Local Government Area.

It occupies an area of about 2,987.52 kms (Okogie 2).Before the colonial period, there were rigidly fixed geographical boundaries. The areas expanded and contributed under various political and social-economic circumstances which reflected possible strength and weaknesses of the period.

The boundaries were often along roads and demarcated by geographical and environmental features such as hills, rivers and streams. Iyala or moat demarcated an in-group from out-group of Esan settlers (Okoduwa 1).

1.5. Scope of Limitation of Study

This study is poised to explore the impact of the Christian religion and western culture on the cultural values of the Esan people. The area of concentration is basically in these five (5) Local Government Areas viz:-Esan West, Esan Central, Esan North-East, Esan North-West and Igueben Local Government Areas, all in Edo State.

These areas have been selected by the writer because the writer is well abreast with these areas and quite conversant with the custom and cultural values of these areas.

In the course of the study, the researcher had financial and transportation constraints due to the deplorable situation of the roads in Esanland and such could not move round all the Local Government Areas; therefore, could not access those to be interviewed in such areas personally except through the questionnaires distributed with the assistance of some members of my church. Also managing my family as a widow with my job and the state of my health was quite demanding during the course of this study.

1.6. Clarification of Terms

Some key terms will be defined and explained for purpose of clarity. They include: Christianity, Culture, Value and Esan.

1.6.1. Christianity

Christianity is an Abrahamic monotheist religion based on the life and teachings of Jesus Christ who served as the focal point of the Christian faith. It is the world’s largest religion with over 2.4 billion followers or 33% of the global population, known as Christians.

It is one of the most popular religions through the western world. Members of the religion are called Christians. It is a monotheistic religion, meaning it has only one God (Encyclopedia; Monotheistic Religion.

Web 5th Febuary 2016). It is also the act of voluntarily accepting Jesus Christ as personal Lord and saviour and as such become his disciple who learns and behaves like him. In respect of this study, Christianity shall be referred to as religious activities carried out by religious people with the aim of proclaiming the gospel of Jesus Christ.

As an adjunct to the above considered definition; I have put forward my own definition of Christianity. Christianity is a term that refers to the beliefs espoused by various group of churches that derive their doctrines from the teaching of Jesus Christ and His apostles.

The most important thing for Christians is love and charity towards all manners of men. Christians group sometimes differ in traditions that come to surround their practices of faith. The expression of the basic tenets as indicated above is a unifying factor that shapes the outlook of Christians.

1.7.2. Culture

From the beginning of a person’s life to when he goes to the grave he is regulated by certain creations of man called culture. In spite of the fact that all anthropologists’ agree on the importance of the concept culture, yet no particular definition has a universal acceptable definition.

Different definitions are given depending on the persuasion and perspective of the proponent. It must be noted here that men of letters have usually adopted a descriptive and practical approach in their effort to define culture. According to Paul Mussen, culture is; “a body of stored knowledge, characteristic ways of thinking and feeling, attitudes, goals and ideas” (Mussen 62).

Edward Taylor defined it as “that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society” (21). John Fichter a sociologist has also concisely defined culture as: “the total configuration of institutions that the people in society share in common” (270). Onyerisara Ukeje summarized all the above mentioned definitions as an all-embrasive sort of descriptive definition when he said:

In general therefore, culture may be defined as the fabric of ideas, beliefs, skill, tools aesthetic objects, methods of thinking, of eating and of talking as well as customs and institutions into which each member of the society is born. In short it includes the way each individual makes a living the music he plays, celebrations and festivals, modes of communication and transportation, the house we live in and the food we eat. (3)

From the definitions we have attempted from above, it is very clear that culture is descriptive and complex concept with wide-ranging and comprehensive connotations and significance. It is also clear that culture refers to the way of life of a people-away of life that reflects their distinctive genius and spirit,

their fundamental character or ethos, their values orientations, world-view, institutions and achievements in the various fields of human endeavors-Legal and literary, artistic and scientific, religious, philosophical and technological (Leonard Broom and Philip Selznick 50-51). Therefore, culture is an aggregate concept fundamentally characterized by the distinctive spirit, way of life, device for living and attainment of people.

1.7.3. Values

Values are important and lasting beliefs or ideas shared by the members of the society about what is good. Levi Ezeaku defines value as norms which refers to a set of ideas and of opinion commonly held against which member’s actions and achievements are measured and evaluated.

It is these that determine what is socially accepted (89). Every human society has a set of moral issues, what is good or bad, right or wrong. These notions, which have a great deal of influence on the conduct of the members of that particular society are usually based upon some recognized authority whose sanctions are accepted and obeyed.

To some, moral values, sanctions or ethics are derived from human society (Idowu 144). To others, common sense is the source of supernatural source. Whatever the source, moral sanctions have power to compel obedience (146, 152). African society are no exception although, their moral values are not uniform throughout the land.

The moral values or codes of behavior are designed to promote good, right and healthy societal living (Dzurgba 60). They are to regulate the behavioral lives of people individually and collectively for peace, concord and social harmony.

The African traditionalist believes that the society belongs to the deity and the various divinities have been given certain duties to perform among their people. They are the final authority over all laws and moral codes regulating such society. He punishes evil not only here on earth but in hereafter as well.

To avoid this punishment, the African traditionalists are required to live an ideal life here on earth to secure a sure good home hereafter. Ideal life includes honesty, kindness, truthfulness, chastity, loyalty, kindness, humility, obedience, devotion, respect, generosity, hospitality, justice and such other virtues.

One of the agents of cultural values are parents and elders. They are strictly charged with the up keep of the society, to govern their homes and society at large. It is their obligatory responsibility to keep orders and sanity in the society. They are the guardians of the laws, rules, and order regulating the society; hence they are greatly reverenced (Parinder 179). Others are ancestors, divinities and personal names.

However, due to new African modernism generating from western Christianity, civilization and political emancipation a lot of the valuable cultural values are either reinterpreted or set aside with total ignominy. Prominent conversational acts, taboos and rules of the past are no longer regarded today. However, from historical experiences, and for ideal ethical societies, the African (Esan) people have to rediscover their wealth or values to improve upon the present decadent society.

1.7.4. Esan

The word ‘Esan’ is the shortened form of the original Edo phrase “Esanfua” (which means they jumped off’ or they fled or escaped) (Omokhodion 1). It is generally believed that due to the oppressive measures put in place by the Oba of Benin in the 14th century AD, the people, who later came to settle in this part of the State ‘escaped’ or literally put, ‘jumped out’ from Benin kingdom and fled into the jungle. Today, those who descended from them are called the Esan people.

Geographically, Esan is located on a plateau of about 134 miles above the sea level. This Esan plateau rises from river Orhiomo in Esan East Local Government Area and it is drained by river Utor, Orie, Obhu and Oha, including Iyagun stream, Utobo stream and a few other minor streams. The group of people referred to today as Esans can be found to the North-East of Benin.

These people form the bulk of the people in the former Esan division of the Benin province. On the North-West and North of Ishan land, there is the Ivbiosakan land (owan) and Etsako Divisons while on the South and South-East you have the Western Ibo, the Agbor and Asaba people.

On the East, it is boarded by the River Niger and Igala people (Omokhodion 1). Today Esan division is divided into five Local Government Areas, namely; Esan West, Esan Central, Esan North East, Esan East and Igueben Local Government Areas.

The Esans possess a well-defined social political structure in which the family plays vital roles as its unit generates dual social and moral systems (Akhilomen 12).Akhilomen contributed that, Esans as a people had a democratic and egalitarian system of government before the advent of the Europeans. The families form the bases for social unity and thereby exerts great influence on its members.

Members consult one another before major decisions was taken. The Onogie directs the political wheel of the community, while the Odionwele functions at the level of Idumu or quarter to ensure that administration is run smoothly (12).

1.7. Organization of the work

This study is divided into five Chapters. The first chapter is the introductory chapter. It deals with the statement of the problem of the research, the aim and objectives of the study, Research methodology, location of the study, scope and limitations of study, clarification of terms, and organization of works.

Chapter two gives the review of related literature of some Scholars on Esan people history of origin, occupations, traditional religion, social structure and major institutions of the Esans. With these, one was able to appreciate the organisation of the traditional Esan society. In Chapter three, we examine the cultural values in Esanland.

In this regard, a brief definition of the concept of culture was given. We also examine how the economy and religion of the Esan evolved. This was to show that, the Esan society was richly endowed with values that enhanced its integrating and survival before the advent of Christianity into the land.

A brief history of the advent of Christianity into Africa, and Esan is given in Chapter four. The Chapter also focuses on the spread of Christianity in the land of Esan, such advent and spread were not without conflicts.as is the case when there is clash of two forces, there was a conflict between the Christian church and the cultural values of the Esan people.

This is carefully evaluated in this chapter. The impact of the Christian religion on the cultural values of the Esan people was also discussed. Each cultural value is carefully examined to see how Christianity has affected it.

A further look is also taken at what role the Christian religion has played in the religious, social, educational, and economic development of the Esan people. Chapter five focuses on the evaluation, summary, findings, contributions to knowledge, conclusion and recommendations.

Pages: 75-90

Questionnaire: Yes

Chapters: 1 to 5

Reference and Abstract: Yes

 

AN ASSESSMENT OF THE IMPACT OF UNTRAINED TEACHERS ON THE ACADEMIC PERFORMANCE OF SECONDARY SCHOOL STUDENTS IN NASARAWA STATE.A CASE STUDY OF KARU L.G.A OF NASARAWA STATE

CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND OF THE STUDY

Many factors influence students’ academic performance and learning, these includes teacher qualification, age, teaching faculty, students’ schooling, guardian social economic status, residential area of students, and school medium of instruction, tuition trend, daily study hour, and accommodation as hostels or day scholars. Many scholars studied the elements that influence student performance at various stages of education in depth.

Learning and academic performance increase the inculcation of academic information, skills, talents, and competency among individuals. There are various elements in secondary schools that play a vital role in improving students’ academic success.Students’ academic performance influences their long-term ambitions and aspirations. What subjects they will study in colleges and universities, which educational institutions they will enrol in, and what professional paths they will pursue, and so on.

The greatest way to identify trained teacher is to look at their work, not their history or experiences. Effective teachers cannot be reliably recognized based on where they went to school, whether they are registered, or how long they have been teaching, contrary to popular belief.

The best method to evaluate a teacher’s efficacy is to examine their job performance, which includes what they do in the classroom and how far their pupils improve on achievement exams. Teachers who are deemed to be of high quality are those who help students learn.

The Universal Basic Education Commission’s (UBEC) recent allegation that 80% of instructors employed in schools lacked teaching qualifications offered more insight into the serious nature of the crisis that our educational system is now experiencing.The goal of education is to offer information that will help individuals integrate and grow into more valuable members of society capable of addressing issues.

Qualified teachers have been identified as an important tool for achieving effective teaching. It is crucial to note that inadequate and bad teaching as a key topic in the school curriculum has continued to wreak mayhem by shattering the hopes and aspirations of certain pupils, particularly those who are ambitious.

According to the National Policy on Education (2016) requires that the National Certificate of Education be the minimum recognized certification for teaching (NCE). University graduates in fields other than education who wish to pursue a career in teaching must now acquire a Post-graduate Diploma in Education, which replaces the previous minimum of a teachers certificate (Grade II) (PGDE).

Nobody could have predicted that secondary schools in Nasarawa state had degraded to such a low level, according to a Nigeria education observer survey, which found that secondary schools in Nasarawa state had degenerated in the last 15 to 16 years.  The shocking news which was retorted as one of the lead headlines in the Guardian, one of Nigeria’s major daily newspapers, was published on the 11th of February 2016. the screaming head line reads; ‘’ federal ministry of education has scores Nasarawa state secondary level low most on social studies’’ The guardian newspaper quoted the federal ministry of education sponsored study that secondary school teachers in Nasarawa are poorly trained and unproductive subjects.

According to the research, pupils’ low performance in Nasarawa is mostly due to two factors: inadequate mastery of unskilled teachers and a lack of technical expertise. According to the research, secondary pupils in Nasarawa for the past fifteen years are unsuitable due to inadequacies in two critical areas.The survey also found that there is a significant gap between unskilled teachers and their pupils’ academic achievement this has led to the study which centres on assessment of the impact of untrained teachers on the academic performance of secondary school students in Nasarawa state.

1.2 STATEMENT OF PROBLEM

The low academic performance of students in secondary schools in Nasarawa state has motivated educational scholars to work tirelessly throughout the years to discover mitigating variables that may account for the observed poor performance.According to several studies, variables both within and outside the classroom have an impact on students’ success and interest. Students’ poor study habits, low self-esteem, teacher factors (teacher quality), teacher shortages, inadequate teaching facilities in schools, home factor, school environmental factors, and many more were found as variables.Despite their best efforts, students continue to struggle in this topic. In this line, the quality of instructors in our secondary schools has been connected to one of the causes of students’ poor performance. As a result, there is a need to investigate the quality of teachers in our secondary schools, because good teaching elicits effective learning. The essential function of teachers in the transfer of information and skills is never questioned. As a result, in this major function, a teacher must exhibit efficiency. It is true that the intellectual background and training of teachers are issues here.Students have deficiencies and low academic performance, which may be traced back to a lack of teacher competency in our classrooms. It has also been noted that the current status of education in Nigeria suggests that many secondary school instructors are not professional educators.This might be one of the reasons for the poor performance of students in the subject. Therefore, this study centres on an assessment of the impact of untrained teachers on the academic performance of secondary school students in Nasarawa state.

1.3 AIMS AND OBJECTIVES OF THE STUDY

The main aim of this study is to assessment of the impact of untrained teachers on the academic performance of secondary school students in Nasarawa state. The specific objectives of this study were to:

1) To assess the level of untrained teachers in secondary schools.

2) To examine the impact of untrained teachers on the academic performance of secondary school students in Nasarawa state

3) To examine factors that influence academic performance of secondary school students in Nasarawa state

4) To examine the importance of qualified teachers and the problems facing them.

5) To recommend solutions to the problems facing qualified teachers

 

1.4. RESEARCH QUESTIONS

1) What is the level of untrained teachers in secondary schools?

2) What is the impact of untrained teachers on the academic performance of secondary school students in Nasarawa State?

3) What are the factors that influence academic performance of secondary school students in Nasarawa State?

4) What is the importance of qualified teachers and the problems facing them?

5) What are the solutions to the problems facing qualified teachers?

1.5. RESEARCH HYPOTHESIS

H0:There is no significant impact of untrained teachers on the academic performance of secondary school students in Nasarawa state

H1:There is a significant impact of untrained teachers on the academic performance of secondary school students in Nasarawa state

1.6 SIGNIFICANCE OF THE STUDY

The findings will enlightened the head teachers and other teachers of secondary schools in Nasarawa state onassessment of the impact of untrained teachers on the academic performance of secondary school students in Nasarawa state. This is because the factors affecting the academic performance were reviewed and their effects were brought to light.

The ministry of education will also benefit from the findings of this study in that the results obtained revealed the situation on the ground on the matters pertaining to classroom management were brought to light. This information will be useful in the formulation of policies and the improvement of the already set policies, towards the improvement of learning and the betterment of the Nigerian education system at large.

This study is significant because of its possible benefits to the teachers, the educational administrators, the students and all stake holders in the educational sector.

1.7. SCOPE OF THE STUDY

The study is restricted to an assessment of the impact of untrained teachers on the academic performance of secondary school students in Nasarawa state

1.8 LIMITATION OF STUDY

Financial constraint– Insufficient fund tends to impede the efficiency of the researcher in sourcing for the relevant materials, literature or information and in the process of data collection (internet, questionnaire and interview).

Time constraint– The researcher will simultaneously engage in this study with other academic work. This consequently will cut down on the time devoted for the research work.

1.9 OPERATIONAL DEFINITION OF TERMS

Untrained:not having been trained in a particular skill.

Teacher:a person who teaches, especially in a school.

Secondary school: a school intermediate between elementary school and college and usually offering general, technical, vocational, or college-preparatory courses.

Students:A student is primarily a person enrolled in a school or other educational institution and who is under learning with goals of acquiring knowledge, developing professions and achieving employment at desired field

Academic Performance: These are test scores that students get after sitting for an exam

Project Material Details

Pages: 75-90 Questionnaire: Yes Chapters: 1 to 5 Reference and Abstract: Yes

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ABSTRACT

The effects of public expenditure on Nigeria’s agriculture industry are the subject of this research. In agriculture, natural food webs are simplified and energy is redirected for human planting and animal consumption. To what degree has government spending contributed to the growth of Nigeria’s agriculture industry was the overarching goal of this research. From 1986 to 2017, the statistics were taken from the CBN statistical bulletin. The study was directed by two research questions. Multiple linear regression was used to analyse the gathered data. Government spending in Nigeria boosted the agriculture industry, which in turn boosted the country’s economy, according to the results.The results led to the recommendation that the government of Nigeria enhance the value of its agricultural sector transactions and establish solid regulatory guidelines to assist farmers improve their production capacity, both of which would contribute to the growth of the economy.

Agriculture, governance, economics, expansion.

 

CHAPTER ONE
INTRODUCTION

1.1 Background of the study

Because it provided sustenance and income for a large portion of the population before the oil boom of the 1970s, agriculture played a pivotal role in Nigeria’s economic growth. Since agriculture was the mainstay of economic development in the first decade after independence, Nigeria’s economy may be characterised as agricultural [Ogen, 2003]. Up until the 1980s, when oil deposits were first exploited, agriculture constituted the backbone of Nigeria’s economy. The practice of cultivating crops and livestock for human use is known as agriculture, according to Akinboyo [2008]. What we’re seeing here is the redirection of energy from natural food webs to our own agriculture and animal consumption. To say that agricultural advancement is crucial to a nation’s progress and prosperity would be an understatement. The agricultural sector has been crucial to Nigeria’s economic success.

Considering the agriculture sector’s job possibilities and financial repercussions, its contribution to any economy is immeasurable. Nigeria is able to cultivate a diverse array of food and income crops due to its very variable environment. Since many Nigerians relied on agriculture for both subsistence and income, the sector played a crucial role in the country’s economic growth.

According to Muftau and Gafar (2003) and Aina (2015), over 80% of Nigeria’s rural population was involved in agriculture in the 1960s. From 1963 to 1964, the agricultural sector contributed up to 65% of the nation’s GDP. Despite the fact that most small-holder farmers in Nigeria do not have access to inputs that would boost their production, Nigeria was the world’s leading exporter of kernel and palm oil during this time, and the second-largest producer of cocoa overall [Ogen, 2003]. Credit facilities and fertilisers are inaccessible to farmers in rural areas.

Massive importation of basic foodstuffs has replaced agriculture’s dormant role in the economy over the last two or three decades, which is a direct result of the agricultural sector’s inability to fulfil its responsibility of food production [Egbuna, 2003]. The government’s spending, the backbone of agricultural funding, has been steadily falling. In 2008, researchers from the International Food Policy and Research Institute (IFPRI) and the World Bank worked together to find out that public spending on agriculture in Nigeria amounts to less than 2% of the overall federal budget. The government has recognised this and has implemented a number of programs and policies to help the sector thrive so that it can keep fulfilling its functions.

Starting in 1975, the government made the decision to actively engage in the commercial cultivation of food crops in an effort to rectify this anomaly. To help direct oil revenues into the country’s agricultural sector, the government of Nigeria set up the Nigerian Agricultural and Corporative Bank (NACB) in 1973 [Olagunju, 2000]. In an attempt to revive agricultural performance, a number of development programs were also implemented. Despite these and large financial investments, agricultural production remains dismally low [Ojo, 1991].

Productivity has remained stagnant despite the implementation of many agricultural programs, such as the Agricultural Credit Support Scheme of 2006 and the FADAMA Development Programmes (Oriola, 2009). For example, Nigeria continues to spend a substantial amount on rice imports, even though FADAMA Rice initiatives have received a substantial amount of funding.

Agricultural output averaged 32% of GDP from 1996–2000 and 42% from 2001–2009, despite low investment levels (CBN, 2010). Although it received only one percent of all commercial bank loans in 2011, the country’s GDP was forty percent attributable to agriculture, according to the CBN governor (People’s Daily, 2011). Agricultural production is vital in Nigeria, even if the country’s oil industry has an envied position.

1.2 Problem Statement

Despite Nigeria’s abundant natural resources, the agriculture sector’s impact on the economy has been shrinking for some time. This abrupt shift occurred in the early 1970s, when crude oil revenues skyrocketed. Agricultural production in Nigeria is still sluggish and undeveloped compared to the country’s rapidly expanding population, and this is mostly attributable to a lack of investment from both the public and private sectors. As a result, the sector’s productivity has taken a hit, and it has been unable to fulfil its historic function of producing food, among other things.

Increasing agricultural production is hindered by insufficient investment for the industry. According to FAO (2008), between 1970 and 1980, an average of 4.74 percent of Nigeria’s capital was allocated to agriculture. While it did improve to 7% from 1980–2000 and 10% from 2001–2007, it is still not enough to meet the guideline of the Food and Agricultural Organisation (FAO), which is that 25% of the government capital budget should be allocated to agricultural development.

The purpose of this research is to ascertain the extent to which public funds in Nigeria have boosted agricultural output.

1.3 Research Questions

The following research questions will form the basis of this study:

• How does the Nigerian government’s spending affect the country’s agriculture sector?
• How will the expansion of Nigeria’s agriculture industry affect the country’s GDP?

1.4. Research Objectives

The overarching goal of this research is to examine the relationship between Nigerian government spending and agricultural production. The following particular goals will be considered in order to accomplish this overarching purpose.

• To find out how the Nigerian government’s spending has affected the country’s agriculture industry.
• To analyse the effects on the Nigerian economy of the expansion of the agricultural sector.

1.5 Postulates for Future Study

Agricultural production is unaffected by government spending (H0).

Hypothesis 1: Government spending greatly affects the agriculture sector

The expansion of Nigeria’s agricultural industry does not significantly affect the country’s

financial system

Hypothesis 1: The expansion of Nigeria’s agricultural sector greatly affects

financial system

1.6 Significance of the study

Because it will aid in the formulation of economic policy in Nigeria, this research is going to be crucial for both private investors and the government. One of the goals of this investigation is to have a bird’s-eye picture of how the agriculture industry functions. It will add to the current body of knowledge by conducting an empirical investigation on the impact of the agriculture sector on national development. Beneficiaries of this research include;

Researchers and Scholars: This study will be useful for researchers and scholars in the academic community as it will provide a foundation for future studies and serve as a reference for existing literature.

The government should use these insights to formulate and execute policies that would guarantee growth.

Investors: Additionally, investors will find this research important since it will help them make informed judgements about their private investments.

1.7 Scope/Limitations of the study

The purpose of this study is to analyse how the Nigerian government’s spending habits have affected the country’s agriculture industry. The years 1986–2017 were included in the research.

 1.8: Study Structure

The research is organised into five sections. First, there is the introduction, which includes things like the study’s rationale, a problem statement, research questions, hypotheses, study goals, study significance, study constraints, scope, and methodology. The literature review, which includes conceptual, theoretical, empirical, theoretical framework, and gaps in literature, is discussed in Chapter 2. Data analysis methodologies, data kinds and sources, estimating methods, and model specifications are all covered in Chapter 3 of the study approach.Presentation and analysis of outcomes comprises the fourth chapter and includes presenting the results, interpreting the data, and summarising the main findings. The summary, conclusion, and suggestions are presented in Chapter 5.

 

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