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The findings of an investigation into the impact of women’s education on community development in the Mbaitoli local Area of Imo State are presented in this study. There are various groups of educated and uneducated men and women collecting the necessary data.

The was based on a total of 150 respondents’ satisfaction with the researchers. According to the data , education has contributed in some way to the development of the Mbaitoli community. However, the impact of women’s education on community development has not been sustained, and thus more effort is required to be intensified.

It is thus recommended that the intensify campaigns on the impact of women’s education on community development; women should be encouraged and motivated to pursue the highest level of education. Furthermore, educated women should be encouraged to advance up the political ladder without fear.




The project’s goal is to determine the impact of women’s education on community development in Imo state’s Mbaitoli local area. Females’ educational backwardness. This domain includes parents’ attitudes toward the education of girl children, parents’

socioeconomic background, females’ unresponsiveness to education, certain aspects of people’s culture, and education policy in the area of study. Overall, a lot of money is invested in education because it is believed that education is essential for national development progress.

The federal and state s of Nigeria place a high value on education because they recognize that education is a weapon against ignorance, disease, squalor, and an industrious citizenry capable of producing a prosperous nation, particularly among women.

It’s no surprise that an adage goes, “Train a man, and you train a soul.” When you train a woman, you are training a nation. When the Nigerian stipulated in the policy on education (1977) that education is the confide right of every Nigerian child, regardless of real or marginal disability, this means that the female child is not living out.


In a nutshell, women’s education prepares them to take on many of the modern roles in social unity and society as a whole. Without education, society will remain backward and appear to be a mirage, and this will be exacerbated when more than half of society’s members, primarily women, are uneducated.


History is said to thrive on controversy, which is unavoidable given the nature of the discipline. Personal understanding and judgment taint no history about a man and his society written or recorded by a man. As a ruler, oral history and, to a lesser extent, written history must be fair to some while being unfair to others; thus, the

reconstruction and documentation of historical events have been bedeviled by a plethora of controversies, these without documented or written history. This is true of the history of the Mbaitoli people and Igbos in general. No, the historical question piques my interest more. Today’s Igbos are curious as to where the Igbos came from.

To the best of our knowledge, the area known as Mbaitoli Local Government Area in Imo State, Nigeria, has nothing in existence in the form of a permanent publication as the cult antic origin or history of the people of Mbaitoli as of the year 2000. The Mbaitoli people have no common notable ancestors.

However, the origins and histories of the component towns that comprise Mbaitoli abound, with some dating back to 4000 years ago. There was no Mbaitoli before the arrival of the white men, and each of the nine communities existed long before the arrival of colonnade masters.

Major Stephenson, the district officer for the Owerri division, became concerned about the decentralization of traditional authority between 1930 and 1932. Mbaitoli and Ikeduru were merged into a federal council in 1957, and in October 1958,

Mbaitoli separated and established Mbaitoli district council. As a result of this arrangement, Mbieri native court dispensary and the postal service were established until 1958, when the name was changed to Mbaitoli. It remained a country council until 1966, when the first military coup occurred.

For Ikeduru, the fight for an autonomous local has never stopped, never slept, and has taken risks in pursuit of Mbaitoli division. The main issue arose as a result of the abundance of resource people and material wealth found in Mbaitoli, but the Mbaitoli resource people.

Swore not to sleep until Mbaitoli was freed. Barr. G.U. Osuji, C.N, Egbuchulam, Nkwokorie, and Ogbubie are among them. Some of these people shuttled between Mbaitoli and almost every week to Mr. Ukpabi Asika, the then-administrator of east-central State, at , Enoch Chukwurah, Barr. Come. O. Nwosu and others joined and led the delegates from the Mbaitoli division, which was established in 1973 by the East Central State Ukpai Asika Head Government.


For many years, one of the major issues confronting our national and political leaders has been the modernization of traditional people. A developing country like Nigeria cannot make meaningful progress toward development while the majority of its people continue to live in the past.

Many communities in Mbaitoli Local Government Area still place a higher value on male education than female education. They believe that training women is a waste of time and money because their education appears to end in the kitchen. This has indeed been a major issue for the nation as a whole, and the community in particular, because it has stifled development.


Without the support and contribution of women, no country or nation can grow. Women are the backbones of the family, the village, the community, and the entire society. on in Nigeria does not provide opportunities for women, who make up more than half of the population, to realize their full potential as unique and important individuals deserving of respect.

A modern nation and community require individuals who can participate actively in public affairs, exercise their rights, and carry out their responsibilities effectively. It is therefore absurd and perplexing for political leaders to speak of national liberation when more than half of the population (women) is enslaved by illiteracy.


It is widely acknowledged that women in Nigeria today are better educated than in the past. Women’s education is widely recognized and valued because of the enormous benefits it provides to both the immediate family and society as a whole.

Women’s education has recently been observed as his/her girl child. It is commonly stated that when women do not receive the same level of education as men, the stated instead of being a whole is reduced to half the level of a woman’s education determine herself realization human relationships, economic efficiency, and civic responsibility.

Despite the recognition of the need to educate women, women are still regarded as second- citizens in operational terms, according to the study’s objectives.

(1) Trace the problems of women’s education and determine the problem benefit that can result from women’s education for community development.

(2) To speculate on the implications of the findings for the study.

(3) To identify the factors that contribute to these issues.

(4) To make recommendations on factors that can help to solve these problems in a positive way.

(5) Changing men’s and women’s social attitudes and community practices through active participation and involvement.

(6) Women’s equal access to healthcare, quality education at all levels, vocational occupational health and safety, social security, and public office, among other things.

(7) Women’s equal participation and decision-making in the nation’s social, political, and economic life.

(8) All human rights and fundamental freedoms are de jure and de facto enjoyed by women on an equal basis with men in all spheres political, economic, social, cultural, and civil.

(9) Establishing and strengthening relationships with civil society organizations, particularly women’s organizations.


(10) Creating an environment for women’s full development through positive economic and social policies that allow them to reach their full potential.


This research will focus on the role of women’s education in community development, particularly in Mbaitoli Local Government Area, as well as the overall design of future education policies to meet the needs of all within its jurisdiction.


There are twenty-seven local in Imo State that can be investigated, but for the purposes of this research, the scope will only focus on the Mbaitoli Local Government Area, which has nine communities under its jurisdiction.


The following research question was form dated for this study.

(1) To what extent has women’s education contributed to the police, economic, and social development of society?

(2) Does women’s education aid in the proper upbringing of their children, thereby enhancing community development in society?


Given the constraints of time and money, as well as the difficulties of extensive travel, it was decided that the subject should be drawn from one of seven (7) villages in the Mbaitoli local Area. This indicates that the sample is not entirely representative. Furthermore, despite some persecutions, some respondents were willing to answer the question. Attempts were also made in personal interviews to elicit responses from certain individuals, while others flatly refused any interview.


The following terms should all be understood in the context of this study.

(1) on: Funlis and vag-nalls (1978) defined education as the development of the whole native of man’s physical, intellectual, oral, and moral faculties through interaction within every context of his environment. They emphasized the importance of two distinct phrases in the educational process.

(a) An individual

(b) The adaptation to his social environment and the general interest of his society.

(2) Community: According to Ihejirika, a community is a group of people with diverse backgrounds, identities, cultures, religion, race, occupations, who live in one location, distribution, or country and share common attitudes and interests. A community, on the other hand, is a group of people who live in a specific area and share common affinities that allow them to be easily identified.

(3) History: History is a study of the past that attempts to explain why things happened the way they did.

(4) Development: Development entails transitioning from simplicity to complexity in specific . It denotes a gradual shift in development and growth. Development is a continuous process.

According to Chauhan (1978:51), development follows an orderly sequence and is a continuous process. As a result, development in a community entails a change in certain basic amenities in that community, which improves the people’s standard of living in that community.

(5) Community development: The United Nations defined community development in 1956 as the process by which the efforts of the people are integrated with those of the authorities into the life of the nation, allowing them to fully contribute to national progress.

In general, the philosophy behind community development is to improve the quality of life of the people in the community by reducing poverty, increasing literacy, reducing ignorance, and improving the general standard of living of rural dwellers.



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