A HISTORY OF BAPTIST SCHOOL, EKIRIN-ADDE, KOGI STATE, 1929-1960
Samuel Bamiloye Ibitoye-Bamisaye, PhD
Department of History
Nasarawa State University, Keffi, Nigeria
Abstract
Education is pivotal to societal development across the world. This education varies in form and from place to place but basically it equips an individual to be an effective member of his or her society. This paper examines the history of the establishment of the Baptist School at Ekinrin-Adde in 1929 and its contributions to community development. It should be noted that prior to the establishment of the school few people from Ekinrin-Adde had gone to Ogbomosho and Lagos where they obtained their primary education. The factors responsible for the establishment of the school at such a crucial period of the depression will also be examined. The paper uses historical method of presentation relying on both primary and secondary sources of information. The paper submits that the establishment of the Baptist School Ekirin-Adde opened up the community to infrastructural and human capital development. It reduced the risk of travelling to obtain Western education.
Keywords: Education, Impact, Establishment, Baptist, Development, Ekirin-Adde
Introduction
The year 1929 was a landmark in the history of educational development in Nigeria. The year marked the amalgamation of the education departments of Northern and Southern Nigeria, with the appointment of Eric Robert James Hussey as the Director. Besides, the year witnessed the beginning of the world economic crisis which had a decisive effect on the development of education in Nigeria during the 1930’s. Thus, this paper aims at examining the history of the establishment of the Baptist School at Ekinrin-Adde in 1929 on community development. It should be noted that prior to the establishment of the school, few people from Ekinrin-Adde had gone to Ogbomosho and Lagos where they obtained their primary education. The factors responsible for the establishment of the school at such a crucial period of the depression will be examined. To start with, we shall discuss briefly the location of Ekinrin-Adde and its peopling as well as population. The paper will discuss the environment and physical setting of the school in the early 1930s including school fees, and classroom environment. Our discussion will also highlight the type of curriculums and the nature of discipline in the school at its beginning. We shall also examine the aspects of School Management. Finally, we shall discuss the nature of the relationship between the political economy of the community on the school.
Geography, History and People of Ekirin-Adde
The town, Ekinrin-Adde is located in Ijumu Arin (Ijumu Central) of Ijumu Local Government Area, formerly Ijumu District of Kabba Division. It is about 25kms away from Kabba town, the Headquarters of Kabba Division and about 16kms to Omuo-Oke a boundary town of Ekiti State. To the South, Ekinrin-Adde shares boundary with Iyamoye, and to the East with Egbeda Egga; to the southwest with Ohun (East Yagba Local Government Area) and to the northeast with Gbede. Ekinrin-Adde is located on longitude 050E and 520E and latitude 110N and 500N.[1] The 1952 population census put the population of the town at 4,203 while the 1963 census the population had risen to 5,339.[2] Ekinrin-Adde town has an undulating terrain interspersed with several inselberges and hills.[3] Some of those hills include Oroke Ewuta, Oroke Kere, Oroke Gigi, Oroke Akogba, Orokemeje etc.
The main streams that flow into the town are Igboruwa, Akogba, Omiosoun, Onopa, Ajamukoko and River Oyi which is the largest, a tributary of the Niger.[4] The annual rainfall of Ekinrin-Adde ranges between 12,000mm to 18,000mm. The heaviest rainfall is recorded in September.[5] The rainy season lasts from April to October, followed by a dry season which last from November to March. However, light rain fall is sometimes recorded in November and December. The dry season is usually a period of high temperature followed by the cold harmattan from the Northeast which last from December – March. The dry harmattan wind usually has some effects on agriculture. The soil is usually shallow and stony, although patches of reddish clay occur at the foot of inselbergs. Apart from providing the basis for the local pottery industry, these clay patches provide the main area of fertile farmland.[6]
The major road that links the town from Kabba to Omuo-oke was opened to traffic in 1930. The road was constructed through communal labour by the people of Ekinrin-Adde and the neighbouring town of Iyara.[7] Our examination of the geography of Ekinrin-Adde showed that the town is located at the borders between the West and Northern Nigeria which had helped the educational development of the area. The closeness of the town to the West had facilitated the recruitment of teachers from the area.
From the onset that Baptist L.E.A. School Ekinrin-Adde remained tiny in population not until when the resettlement exercise had been completed at Ekinrin-Adde. It is however, interesting to note that Ekinrin-Adde Community is an amalgamation of twenty-four villages that traced their ancestry through Esein and Omoye both of whom left Ile-Ife on a voyage of discovery to settle at Ibiti in Gbede and to become the ‘parents’ of all Ijumu today.[8] Esein later assumed the title of Owa and in the course of time his followers founded the villages of Ijumu including Adde.[9] Omoye moved to the Southeast, got married and fathered all the offspring of the twenty-four (24) villages that originally formed Ekinrin-Adde Community. These villages include Ekinrin, Odo-Adde, Okedagba, Ilaga, Ilu-ife, Abudo, Alefere, Ilode, Idaharan, Iloja, Ojojo, Okenare, Iloho, Ewuta, Igaga, Oke-aofin, Odokoko,[10]among others.
However, there is another version that traces the origin of Ekinrin clan to the descendant of Akinrin the first settler in the town in about 400 A.D.[11] He was said to have come from Ile-Ife. Ekinrin is derived from Akinrin the name of the founder, while the remaining villages generally called Adde also derived from names of their founding father.[12] From the foregoing, it is clear that this people might have come from Ile-Ife based on their Socio-cultural, political and economic affinity with the area. The closeness and similarity of tradition of Origin of Ekinrin-Adde with the Western Nigeria might also explain the nature of educational development in the area. Those who have travelled to the neighbouring Western part of the country and saw the development in this area, as a result of their exposure to Western education were the pioneers of the establishment of Baptist School Ekinrin-Adde as we shall later examine in this chapter.
Furthermore, the Adde is divided into three groups. Ona (Central) Otun (Right) and Ohi (Left) by the founding fathers. All matters relating to economic, social and political interest are shared by all the groups. Ona is the eldest followed by Otun and Ohi in that order. It must be stated here that the Ekinrin clan maintained their own separated groups of Ona, Otun and Ohi. It is therefore not surprising to note that all contributions made towards the development of Baptist L.E.A School Ekinrin-Adde are often shared among the groups apart from individual donations.
It might be relevant to point out here that the first concerted development efforts of Ekinrin-Adde Community was in form of a resettlement exercise in 1865 when Alaah (Olu) Odundun Ahodedero of Abudo, Ona Adde, took his people from Abudo, to resettle in Ekinrin.[13] When Chief Alaah Odundun who later became Olu got to Ekinrin he was welcomed by the people of Ekinrin because they had the same tribal mark. Besides, they also spoke the same language. This made Elewa Onile son of Agbada who was the Onare the traditional head of Ekinrin of that time to grant land to Alaah Odundun for resettlement on the basis that they were of the same ancestral lineage from Ile-Ife.[14] The remaining villages in Adde soon followed to resettle at Ekinrin. This resettlement exercise took about a century to complete.
The reasons for this resettlement exercise were not unconnected with a dispute between Alaah Odundun at Abudo who was the second-in-command to the paramount ruler Olu Agboraja at Otun who reigned from 1842-1865.[15] Another major reason for this resettlement had to do with the Nupe invasion of the 19th century. It became necessary for the people of Ekinrin-Adde to come together and fight the invading Nupe army. In addition to this, Ekinrin was a commercial centre that leads to Ejirin and other commercial cities of the West such as Lagos, Benin, Ibadan and European trading centre at Lokoja. Importantly, Ekinrin is a fertile land for agricultural practice and could offer peace needed for the people.[16] All these served as the motivating factors for the resettlement of the people of Adde in Ekinrin. Until 1969 when Ekinrin and Adde were joined together as Ekinrin-Adde the town was referred to as Ekinrin or Adde.
As a result of the scattered and small population of these villages, when Baptist school Ekinrin-Adde was established in 1929 the pupils intake of the school remained very low until 1965 when the resettlement exercise had nearly been completed. Besides, parents were not willing to release their children at that period to trek alone on foot path to attend school at Ekinrin which was almost 12km away from some of these villages. As a result of this development, a joint school was established at Agbagede between Okedagba, Ilaga, Odo-Adde and Otun Adde in 1940.[17] The school later folded up in the 60’s as a result of the resettlement of these people at Ekinrin-Adde. Baptist School Ekinrin-Adde thus, became the only primary school in Ekinrin-Adde.
The Establishment of Baptist School Ekinrin-Adde
The history of Western educational development in Nigeria dates back to 1842 when the Wesleyan Methodist Missionary Society (WMMS) came to establish a station at Badagry. This, was followed by Church Missionary Society (C.M.S) in the same year. By 1850, America Baptist Mission had established a station at Abeokuta, followed by Catholic Mission in Lagos in 1868. Other Missions soon followed.[18] Also by 1841, the Niger expedition had started work in parts of the Northern Nigeria. One of the policies of the Christian Mission in Nigeria right from their inception was the establishment of schools where their converts could be educated in 3Rs (Reading, Writing and Arithmetic). The Missionaries realized that education was the major means of proselytization. It was therefore their method of conversion that when a Mission established a new post, a school was provided.[19] By 1846, C.M.S. had established a school at Abeokuta while Baptist Mission had also established a theological class at Ogbomosho in 1853. It is also interesting to note that the first mission school in Northern Nigeria had been established in Lokoja as early as 1865, by the C.M.S.[20]
By 1902 Baptist Mission had established six principal stations in Nigeria with 10 Missionaries, 2 African Assistants, 389 pupils and 544 members. Similar to other parts of Nigeria, the introduction of primary school in Ekinrin-Adde was by the Christian mission. It is not surprising that among these numbers of Christian missions, some indigenes of then Kabba Division came back home to introduce Baptist Mission and their educational development to the people of Ekinrin-Adde. But one striking aspect of the establishment of the school was that it was established during the world economic depression. One implication of this was that the school established was not a full fledge primary school as was the case elsewhere. It was Junior Primary school that was first established.[21] It is significant to note that the Baptist Mission came to Ekinrin-Adde as far back as 1905 but it was not until 1929 that the first primary school was established. The reason for this is not farfetched. Firstly, the introduction of the mission to the people of Ekinrin-Adde was done by indigenes of Kabba Division. It was not the white Missionary that brought the Mission. The church started to receive the attention of the white Missionaries only in the 1920’s, particularly under Rev. Donant, Dr. Green, Miss Young, Rev. J.S. Maggi, Dr. V.L. Seat, Rev. Adams and Rev. Robertson who drew the plan of the school in the 40’s. These missionaries came from Ogbomosho and Ede either as visiting pastors or supervisors. Secondly, there were no qualified teachers to run the school beyond the teaching of the English alphabets. Thirdly, among the people of Ekinrin-Adde, there were negative reactions against formal education at the early period. This was because sending children to school was viewed as reducing the economic and social status of the parents in the community.
In spite of the economic depression of 1929 which affected the entire country including the people of Ekinrin-Adde both in the price of agricultural produce which fell drastically and in trading activities that were paralyzed, the few educated elites who returned home from Western Nigeria persisted in their agitation for formal education. Prominent among them was Chief James Obafemi. Through their efforts the people began to realize that it was in their interest for their children to be sent to school. Hence, the church committee of the Baptist who included; Chief M.O Aiyedogbon the Church Secretary, Joash Abodunde (Baba Egbe) Josiah Fagbemi, Chief Mathew Obamife, Benjamin Maliki and Samuel Aiyedogbon raised the matter with Dr. George Green, the Church Missionary Supervisor in 1929. Dr. Green accepted the request and directed them to write an application to Lokoja the headquarters of the Province for approval.[22] Late George Bamidele Otitoju was sent to submit the application for the school at Lokoja in the same year. Approval for the establishment of the school was given in 1929 and the first set of intake was admitted the same year without any grant in aid.
It is quite interesting to note that this first intakes included; Rev. Daramola, Johnson Omotogun Olutekunbi, Chief M.O. Ibi, among others. Significantly, by 1931 the school began to run the standard I among whom were F.O. Olaitan, Buari, Rev. Olorungbon, Olorunfemi Jaiyeoba, Olubiyo and Deacon J.K. Oshatoba.[23] As with most Mission schools throughout the country, the school began in the church located South of the town along Kabba-Omuo Road. The School remained there until 1949 when the pupils moved to the permanent site located East of the town also along Kabba-Omuo Road. The school uniform was locally made of hand woven clothe known as Aso Oofi with black and white treads and button on the shoulders together with trousers.[24] It was not uncommon to see some children wearing their mothers’ dresses to school. This was because some parents could not afford the cost of their children’s uniforms.
James Obafemi and George Bamidele Otitoju were the only two teachers in the school between 1929 and 1932. James Obafemi was also the pastor of Baptist Church as at that time. He had his education at Ogbomosho but was of standard VI and uncertified,[25] while George Otitoju Bamidele was a standard IV certificate holder. Both of them were native of Ekinrin-Adde. And by 1933, Mr. Samuel Omolaiye from Ekiti in present day Ekiti State and Mr. J.A. Adewale were the two teachers in the school. They were also uncertified teachers from Ogbomosho Training College.[26] Between 1936 and 1939 the number of teachers had increased to four with M.O. Obafemi, an indigene of Ekinrin-Adde as the Headmaster of the school. Obafemi was trained at Baptist College Ogbomosho between 1932 and 1934. He was also an uncertified teacher. The other three teachers had First School Leaving Certificates (FSLC). They were from the West mainly Ondo, Akoko, and Ekiti.[27] It must be emphasized at this stage that the major problem confronted by both the Government and Mission school throughout Nigeria at this time was lack of trained teachers.
Table Showing the Number of Staff, their Qualification and Salaries from 1929-1939
Below are tables showing the number of teachers, the qualifications and the salaries earned within the period of their engagement with the school.
Table 1:
| Name | Salary per Annum | Qualification |
| Mr. James Obafemi (Chief) | £6 | Std.VIUn-certified |
| Mr. George Bamidele-Otitoju | ? | Std. VI |
Source: Baptist LEA School Ekinrin-Adde Log Book 1929-32; The 50th Years Anniversary Baptist L.S.M.B. School Ekinrin-Adde. 1929 – 1979. Alanu Kitan Press Egbe, 1979. Pp.6-11
Table 2:
| Name | Salary per Annum | Qualification |
| S.A. Omolaiye | £6 | Std. VI |
| J.A. Adewale | £6 | Std. VI |
Source: Baptist LEA School Ekinrin-Adde Log Book 1933-1935; The 50th Year Anniversary p.6-11.
Table 3:
| Name | Salary per Annum | Qualification |
| M.O. Obafemi (Chief) | £30 | Std. 6 Pass, Baptist College Ogbomosho uncertified |
| Joseph O. Olutekunbi Peter’s | £9 | Std. IV (V.T) St. Peter’s African School Lagos |
SOURCE: N.A.K., Lokoprof 1482, Ekinrin-Adde United School, supported by Baptist and C.M.S. Church Inspection Report 1938.
Table 4:
| Name | Salary per Annum | Qualification |
| M.O. Obafemi | £30 | Baptist College Ogbomosho Un-certified (H.M.) Std. 6 Pass |
| Zacchazus Olukoju | £15 | St. 6 Joseph School Ikare |
| Ebun James | £15 | Std. 6 Pass Okene |
| Joseph Olutekunbi | £9 | Std. IV (V.T.) African School Lagos |
Source: N.A.K. Lokoprof 1482: Baptist L.E.A. School Ekinrin-Adde Log Book 1939. * Vernacular Teacher.
From the above table, it is clearly revealed that none of the teachers was trained. Table 1-3 showed that, only two teachers each were employed in the school, while in table 4 the number of teachers had risen to four. The teachers’ salaries in table 1-2 stood at £6 per annum. Table 3 shows an increase in teachers’ salaries from £6 in table 1 and 2 to £30 per annum for the highest paid teacher, while the second teacher received £9 per annum. In table 4 the highest paid remained at £30 per annum followed by £15 each for two teachers and £9 for the lowest paid teacher respectively.
The progress of the school was retarded due to lack of qualified teachers. For instance, the school did not go beyond standard IV up to 1939. Besides, the colonial policy on education at this time did not allow any mission to run standard V and VI without a qualified teacher with at least a Grade III or II Teachers Certificate. By the time the school started in 1929 there were only 7 pupils on the roll.[28] By 1934 the number had risen to 39 made up of 10 girls and 29 boys.[29] At this period, the school runs up to standard II. By the beginning of 1935 there were 42 pupils on roll with an average attendance of 94.28%. But towards the end of the third quarter the number had decreased to 30 pupils with an average attendance of 78.91%.[30] The Factor responsible for the decrease in number in 1935 had to do with the effect of the depression. By the 1938 when the economic situation improved the number of pupils on roll rose from 30 in 1935 to 51 in the third quarter of the 1938.[31] The number of pupils further increased to 103 by 1939/1940 when the school rose to standard IV.
Table 5: Table Showing Population of the School from 1929 To 1940
| YEAR | POPULATION |
| 1929/1930 | 7 |
| 1934 | 39 |
| 1935 | 42 |
| 1938 | 51 |
| 1939/1940 | 103 |
Source: Baptist School Ekinrin-Adde Log Book 1929-1940; The 50th Anniversary. p.19; See N.A.K Lokoprof 1482
Table 6: Table Showing Break down of Number on Roll in 1938-1940 and Number of Pupils present
| No on Roll | No Present | |||||
| Class | Boys | Girls | Total | Boys | Girls | Total |
| Elem. III | 1 | – | 1 | 1 | – | 1 |
| Elem. II | 7 | – | 7 | 7 | – | 7 |
| Elem. I | 8 | – | 13 | 8 | 5 | 13 |
| Infant | ||||||
| Elem. II | 7 | 1 | 8 | 7 | 1 | 8 |
| Elem. I | 19 | 3 | 22 | 51 | 40 | 91 |
| Total | 42 | 9 | 51 | 74 | 46 | 120 |
Source: N.A.K. Lokoprof 1482 Ekinrin-Adde United School.
Table 7:
| No on Roll | No Present | ||||||
| Class | Boys | Girls | Total | Boys | Girls | Total | |
| Elem. IV | 8 | – | 8 | 8 | – | 8 | |
| Elem. III | 6 | 2 | 8 | 6 | 2 | 8 | |
| Elem. II | 14 | 4 | 18 | 14 | 2 | 16 | |
| Elem. I | 16 | 4 | 20 | 16 | 4 | 20 | |
| Infant | |||||||
| Elem. II | 10 | 2 | 12 | 10 | 2 | 12 | |
| Elem. I | 34 | 3 | 37 | 30 | 3 | 33 | |
| TOTAL | 88 | 15 | 103 | 84 | 13 | 97 | |
Source: N.A.K. Lokoprof 1482 Ekinrin United School.
The above table 5-7 shows that the number of pupils in the school continued to rise. Particularly, the rise in 1938 from 51 to 103 pupils in 1939/40 was a glaring one, as it doubled the number of pupils in 1938. Table 5 shows an increase of 62.8% between 1929/30-1938, while between 1938-1939/40 this had risen to 96.8%, also the percentage attendance of the total number of pupils on roll stood at 96.08% and 94.17% in Table 6 and Table 7. Another point of interest from the above table 6-7 is the proportion of boys to girls. In table 6 the total number of boys stood at 42 while that of girls was 9. Table 7 further shows an increase from 42 to 88 boys and 9 to 15 girls respectively. The reason for this disparity had to do with less importance attached to women education in Ekinrin-Adde at initial stage. This was because women education was viewed as ending in the kitchen when married. And also, they were often betrothed at younger age.
It is also significant to examine the nature of fees paid in the school per pupils. Also, it is important to state here that the payment of fees was introduced right from the beginning of the school. This was a major factor that prevented some parents from sending their children to school. As was the case with most mission schools in Nigeria where by fees are free at initial stage this was not the case in Ekinrin-Adde. And as we noted earlier, the year 1929 when the school started was the year the Depression also commenced. This made it very difficult to raise money. Hence, it became necessary to introduce fees. The school fees were paid quarterly and the fees charged varied from one class to another as shown below.
School Fees paid between 1929 and 1939
| YEAR | CLASSES | ||||||
| Inf. I | Inf. II | Std. I | Std. II | Std. III | Std IV | ||
| 1929/30 | 3d | 6d | – | – | – | – | |
| 1931-32 | 6d | 9d | – | – | – | – | |
| 1933-35 | 6d- | 9d | 1/ | 1/3 | – | – | |
| 1936-37 | 9d | 1/- | 1/3 | 1/9 | 1/6 | – | |
| 1938 | 1/- | 1/3 | 1/6 | 1/9 | 2/- | – | |
| 1939 | 1/- | 1/3 | 1/6 | 1/9 | 2/- | 2/3 | |
SOURCE: Oral interview with FOO 13/2/91; NAK Lokoprof 1482 Ekinrin United School
The above table indicates the amount paid per quarter in the school between 1929 and 1939. As a result of financial difficulty it became necessary to raise the fees from 3d and 6d for infant I and II in 1929/30 to 6d and 9d respectively in 1931 and it remained the same up to 1935. Between 1933 and 1935 the school run up to standard II, while the fees paid in infant I and II remained the same as at 1932. Standard I and II paid 1/- and 1/3 in 1935. There was further increase in 1936 and 1938 as shown above. However, it must be noted that fees paid are subject to constant review by the proprietor.
Classroom Environment and Physical Setting
The school was held in the Church. The foundation was laid with stones. Similar to other churches located in rural area in Nigeria, it was built with mud block wall with corrugated Iron sheets. The floor was well cemented. The Church was partitioned to form classes for the infants and elementary pupils. Every weekend, the church was rearranged to serve for Sunday Service. There were adequate benches and desks for the pupils in the School during this period. These were arranged in two to three rows with two pupils each on a bench. The class teachers were also provided with a table and chair in front of each classroom.[32] The classes were well ventilated with many windows. In addition to this, the classrooms and the surroundings were kept clean by the pupils before they start the day’s work.[33]
The walls were used as blackboards at this early period. Each classroom had good pictures, charts and maps of great educational value.[34] Also displayed was the time-table. Like any other rural school in Nigeria, teaching facilities were limited and teachers in the school were not professionally trained.[35] The school remained in the church until late 1940’s when the Church could no longer contain the pupils. By the 1949 the school had to shift to its permanent site which was strategically located with more pupils and classrooms.
The School Curriculum
The major subjects that were taught in the school were laid down by Nigeria Education Department. The approved syllabuses were followed by all the primary schools.[36] These were often enforced by the mission in charge and government supervising agents. The subjects taught included: Religious, English, Arithmetic, Hygiene, Nature Study, History and Geography, Drawing, Agriculture, Singing, Handwork, Reading and Writing.[37]English language was taught only in Elementary classes. Emphasis was laid on reading, writing, agriculture and handwork. The school had a garden where practical works were done by pupils. [38] Weavings were done by girls, baskets, string and clay modeling by boys.[39] Below is the laid down curriculum of primary school in Nigeria in the 1930’s.
Schedule for Infants’ Sections and Elementary School in Nigeria in 1930’s
| SUBJECTS INFANT ELEMENTARY CLASSES TAUGHT | ||||||
| I | II | III | IV | V | VI | |
| Religious | 5 | 5 | 5 | 5 | 5 | 5 |
| Vernacular | 5 | 5 | 5 | 5 | 5 | 5 |
| English | – | – | 5 | 5 | 5 | 5 |
| Arithmetic | 5 | 5 | 5 | 5 | 5 | 5 |
| Hygiene-Inspection before school | – | – | 1 | 1 | 1 | 1 |
| Nature study | 1 | 1 | 2 | 2 | 2 | 2 |
| History and Geography | – | – | 1 | 1 | 2 | 2 |
| Drawing | – | – | 1 | 1 | 3 | 3 |
| Agriculture & Handwork | 5 | 5 | 6 | 6 | 5 | 5 |
| Total Period per week* | 21 | 21 | 31 | 31 | 33 | 33 |
Source: Nigeria Department of Education A Provisional Syllabus for Infants Sections and Elementary Schools Up to Standard Four (Lagos C.M.S. Bookshop 1930) P.2 Also see Thomas O Cannon H. “A History of Educational Work Related to Nigeria Baptist Convention 1850-1959” Ph.D. Thesis Kentucky 1960. P.79
*Periods for Infants not more than thirty minutes: Period for others not more than Forty-five minutes.
The above table shows the pattern of the approved curriculum for primary school in the 30’s. It should be noted that some Mission Schools such as Baptist School Ekinrin-Adde added other subjects such as singing in infant classes. It is interesting to note that important subjects such as English, Hygiene, History, Geography and Drawing were not to be taught at infant level. Even in Elementary classes where History and Geography were taught emphasis was not placed on pattern of historical and geographical development of Nigeria Society. They tended to emphasize more on history of European personalities such as Mungo Park, Mary Slessor, and others. Also interesting to note is the time devoted for agriculture and drawing followed by Religious and vernacular in that order.
Discipline
For the purpose of this work, we shall define discipline as the training of the minds and character of pupils so as to make them obedient to authority and develop self control.[40] It is perhaps important to state here that the best form of discipline is self discipline. Discipline in this sense is not limited to orderliness alone, but a process of growth and development of learning[41] which involves co-operation with some freedom and meaningful activities. In this regard, only in a discipline environment that learning can take place. The extent of discipline in any school determines its success or failure. If the standard of discipline is high and humane the school would make great leap forward but if the discipline is low or weak this will seriously affect the standard.[42] A child that allows himself to be disciplined invariably becomes morally, mentally and socially better placed in society than his or her counterpart who lacks good discipline. Such a child would become a social misfit in the society.[43]
Discipline in Baptist School Ekinrin-Adde was very high in the 1930’s among the pupils as well as the teachers. However, acts of indiscipline among the pupils in some cases carried a reward of punishment from the enforcing authority. Punishment given to indiscipline pupils in Baptist L.E.A. School Ekinrin-Adde varied according to the type of offence a pupil committed. For instance, if a pupil commits a light offence such as noise-making in the class, he or she may be given a portion of land on the school compound to clear or some work in the school garden. Some may be asked to clear bucket toilet. But if the offence is grave e.g stealing, such a pupil would be suspended from school, to show the parents what he or she had done.[44] Moral laxity was not allowed in the school. Whoever was caught in this act was sometimes suspended.
In some cases if a child failed to carry out an assignment given to him he was given corporal punishment. Some were asked to kneel or stood down. Fighting in the school compound is indiscipline which also attracted a severe punishment. From the 1930’s up to the early 60’s Fridays was used as a day of lamentation for the pupils who failed to attend choir practices and Sunday worship[45] in Baptist School Ekinrin-Adde. The fear of God or the Headmaster’s cane reigned supreme among the pupils. But as soon as the school was taken over in 1968 the strict discipline in the school went down. For instance, choir practices and Sunday worship attendance became voluntary and not officially punishable.[46]
Furthermore, teachers at the period (1929-1939) were the source of discipline, source of news and information, an agent of social change, an interpreter, a public letter writer and the local pastor of the church.[47] Teachers at this period as “ruler of a little kingdom”. This is as a result of moral standard they set in the school and the society. They were highly dedicated and discipline. In an exceptional case where a teacher is found with an act of indiscipline he or she was often dismissed. For instance, a case of a teacher who had an affair with a pupil in the school was dismissed together with the girl in 1942.[48] Laziness among teachers was not allowed as a result of constant supervision of the school both by the proprietor and the government agent. All these illustrated the nature of discipline in the school by the 1930’s.
School Management
The management of the school was vested on the Baptist church at the beginning in 1929. All matters relating to appointment and promotion of teachers, salaries etc. were controlled by the church. In fact it was the policy of the Missions in Nigeria at that time to train their converts as teachers and catechists in order to spread the gospel. This principle was demonstrated in James Obafemi who was the pastor as well as one of the first teachers, in Baptist School Ekinrin-Adde.
One notable development among the missions in the late 1930s and early 1940s was the merging of schools. The simple reason for this was to foster unity and avoid rival among the mission. Importantly, it was to solve the problem of staff, finance, inefficiency in the school and the problem of low enrolment. Perhaps, Baptist L.E.A. School Ekinrin-Adde was the first in Kabba Division to demonstrate this principle when in 1935 the school became a united school.[49] The Baptist and Anglican Church (C.M.S) agreed to run the school together since the children of Anglican denomination were also attending the school. The school was put under the care of Rev. L.A. Lennon who later became the manager of the school for several years. Rev. Lennon was a pastor at C.M.S church Ikare about 50km West of Ekinrin-Adde. During this period, the manager visited the school form time to time to know the problem confronting the school. Besides, government education officers from Kabba and Okene visited the school occasionally to assess the progress of the school.
There was nothing like grants-in-aid to the school as at that time. Similarly, no aid came from the headquarters of the proprietors except contribution from the churches and community, which was used for running the school. The Baptist for instance, paid the salaries of three of the teachers, while the C.M.S. paid for one[50] However, the cooperation between the two churches soon broke down when the C.M.S failed to meet their financial obligation to the school.[51] The ownership of the school reverted to the Baptist church. In the 50’s, the C.M.S. later united with the nearby C.M.S. at Egbeda-Egga about 1km away from Ekinrin-Adde and established united Egga-Adde primary school.[52] It must be emphasized that prior to the breakdown of cooperation between the Baptist and the C.M.S., the two churches met from time to time to discuss issues concerning the management of the school. For instance, in 1939 a meeting was summoned by the Baptist Church members to contribute towards the progress of the school. It was suggested at the meeting that every Christian in both churches should contribute one shilling.[53] Other source of revenue for the management of the school came from the fees paid by the pupils as discussed above.
The Nature of Relationship between the School and the Community
Initially, the people of Ekinrin-Adde community were reluctant to send their children to school. When the school started only the children of converts attended the school. The traditionalists at this time opposed sending their children to school in the church because of the fear that they would be converted to Christianity. Apart from this, sending children to school at that time was like the father serving the children.[54] This is because the parents were deprived of the services of their children in the farm and the parents on their part would still have to pay their school fees. Furthermore, the community also viewed the school as the agent of cultural pollution. But with time, they started to send their children to school especially when they realized that educated children had easy access to lucrative government jobs.
On the whole, one can say that by 1939, the relationship between the school and the community had improved greatly. Even those who adhered to their traditional worship began to send their children to school by this date. For instance, during the inauguration of the Ekinrin-Adde market in 1939, the community also discussed the question of how to effect improvement in the school.[55] The Olu Adde was an instrument of cordial relationship between the school and the community. Apart from the contributions of individual members of the community both in cash and kind, communal labour were often used for the development of the school. For instance, the new site was cleared in 1939 by communal labour.[56] Similarly, communal efforts were used to build the classes at the permanent site. While some donated a bundle of iron sheet, others teemed together to buy one. Even after the take-over of the school, the community continued to assist the school through the Parents Teachers Association (PTA).
Impact of Political Economy of Kabba Division on the School
In our previous discussion, we mentioned briefly that the traditional King of Ekirin-Adde, Olu Adde played an important role in fostering cordial relationship between the school and the community. Several meetings were held with him and the pastors of the two churches to deliberate on the matter affecting the school. This was often followed by appeal for donation for the development of the school from the community. The Olu Adde was often in the fore-front to donate to the school thereby laying example for others to follow. For instance, in 1939, at the end of the meeting, the people agreed to make contribution towards the development of the school. The King pledged a donation of £1 while others pledge 10/- each.[57] It must be noted here that the children of the Olu Adde were already in the school at that period. Also, he often pleaded with parents to send their children to school.
Furthermore, when the Assistant District Officer (A.D.O.) visited the town in the late 1930s, the Olu Adde conducted him round the proposed site for the school building. The A.D.O. gave a rough plan of how the school should be built by the town’s people. When the A.D.O. visited the school later in the year the issue of grants to assist the school was quickly raised with him and he promised to write the superintendent of education about the progress of the school which signified that it should be assisted soon.[58] In accordance with the A.D.O. promise the school received the sum of £17 as its first grants-in-aid in 1940.[59] In this regard, the role of the Olu Adde and his chiefs and the economy of the Division in promoting the school cannot be over emphasized.
Economically, the people of Ekinrin-Adde are predominantly farmers like their counterparts in other parts of Kabba Division. The main cash and food crops cultivate include: cocoa, coffee, cotton, palm produce: tobacco, beans, maize, guinea corn, yam, cassava etc. Other major economic activities in Ekinrin-Adde include trading: both short and long distance trade. Prior to the time of having a motorable road, the articles of trade were always carried on heads. Besides trading, women were predominantly weavers.[60] Some of the money realized from these economic activities was used for the development of the school.
As stated above, the school was established when the economic depression started and this was a decisive blow on the newly established school. There was a general scarcity of money. Prices of cash crops came down to the lowest ebb thereby making it impossible to get money to send children to school. Also, there was a mass retrenchment of workers from Lagos and the West. Some of these people came back to the village to take up farming to eke out a living. As a result of this development some had to withdraw their children from the school. It should be emphasized here that European officers were also affected by the mass retrenchment. Between 1931 and 1932 the number of European Superintendents of Education in Northern Provinces was reduced from 60 to 51.[61] As a result of this, there was lack of adequate supervision of the school by the European Government Officials. Also, due to lack of money to employ teachers, those that completed their standard one between 1931 and 1932 had to repeat the class.[62] In this regard, some of the teachers recruited from the west had to return home when there was no money to pay their salaries. Thus, the school had to be opened and closed intermittently, between 1933 and 1935. This also explained the drop in the number of pupils on roll in 1935.
Similarly, the economic depression made it extremely impossible for the government to include new schools on the list of schools granted aid. For instance the estimates of 1930-1931 grants-in-aid of voluntary Agency schools amount to £100,122 including grants for building and supervision. This amount had to be reduced to £55,000 per annum for the period of three years on the order of the Governor. Also, by 1931 grants-in-aid to Missionary bodies were reduced by 10%.[63] In the same vein, the cut in grant-in-aid affected school teachers as this led to a cut in their salaries. For any mission to raise the issue of new name on the grants list was out of the question. It was not until 1940 after the economic depression that the school started to witness more development. The economy of the community and Nigeria as a whole had improved and more qualified teachers were employed to teach in the school.
Conclusion
The paper has examined the history of the establishment of Baptist school in Ekinrin-Adde. It highlights the location of Ekinrin-Adde and its peopling at the present site and demonstrated that Ekinrin-Adde is an amalgamation of twenty-four villages known as Ekinrin and Adde. The peopling of the town was as a result of dispute between Alaah Odundun and Olu Agboroja in the second half of the 19th century. The Nupe raids in the 19th century and commercial centre found in Ekinrin had also been identified as the pull factors for the resettlement of Adde in Ekinrin. Thus when the school was established, the population remained very low until the resettlement exercise had nearly been completed in the 1960s. Formal education was viewed as reducing their wealth and social status by denying them the services in the farm. It was not until some educated elites began to agitate for school that the Baptist church spear-headed the introduction of the school in 1929. The establishment of the school unfortunately coincided with the world economic depression and this had serious implications for the establishment and growth of the school. Our discussion on the management of the school revealed that the Baptist Church exercised control on the school and later joined by the C.M.S. in the 1930s but later it became the sole responsibility of the Baptist Church. The paper submits that the establishment of the Baptist School Ekirin-Adde opened up the community to infrastructural and human capital development. It reduced the risk of travelling to obtain Western education.
[1] Gazetter Vol.1 Federal Republic of Nigeria, Northern Nigeria. Republished by Director of Federal Surveys Lagos 1965 p.52.
2 Population Census of Northern Region of Nigeria 1952 Gaskiya Corporation Zaria 1953; Also see Population of Northern Region of Nigeria 1963 Gaskiya Corporation Zaria 1964.
[3] R.K. Udo. Geographical Regions of Nigeria (London: Heinemann Ibadan1982), p.109
[4] NAK Lokoprof 2339. Niven C.R, Geographical and Ethnological condition of Kabba Province 1926
[5] R.K. Udo Geographical Regions…p.110;
[6] Oral interview with Chief Elewa Otitoju Z.A., 64 years, Traditional Ruler, Ekinrin-Adde, 18/2/91.
[7] N.A.K. Lokoprof 32/1929 quarterly Report Kabba Division January – March 1929.
[8] Olorundami P.D. (Ed.) Oba Gabriel. O. Babalola. The Olu-Adde of Ekinrin-Adde, Ijumu Oyi L.G.A. Kwara State Nigeria. Ekinrin Adde Community Development Association.1990. p.12
10 Olorundami P.D. (Ed.) Oba Gabriel O. Babalola… p.12, NAK Lokoprof 23/1929 Ijumu District.
11 P.D., Oba Gabriel O. Babalola…p.12
[11] Oral interview with Chief Elewa Otitoju Z.A., 64 years, Traditional Ruler, Ekinrin-Adde, 18/2/91.
[12] Oral interview with Chief Elewa Otitoju Z.A., 64 years, Traditional Ruler, Ekinrin-Adde, 18/2/91.
14 Olorundami. P.D. Oba Gabriel. O. Babalola…p.15
[14] Oral interview with Chief Elewa Otitoju Z.A., 64 years, Traditional Ruler, Ekinrin-Adde, 18/2/91.
[15] Olorundami P.D. Ijumu Yesterday and Today… p.9
[16] Oral interview with Chief Elewa Otitoju Z.A., 64 years, Traditional Ruler, Ekinrin-Adde, 18/2/91.
[17] Baptist L.E.A. School Ekinrin-Adde Log Book 1940; NAK Lokoprof 1556 Kabba Division Half-yearly and Annual Report 1940 & 1941.
[18] Awoniyi I. Principles and Practice of Education. London: Hodder and Stoughton, 1979. pp.8-10
[19]Osaba, S.O. & Fajana, A., “Educational and Social Development During the 20th Century”, in Ikime, O. (ed.) Groundwork of Nigeria History, Ibadan: Heinemann Educational Books (Nigeria) Plc, 1980. p.570.
[20] See Osaba, S.O. & Fajana, A., “Educational and Social Development During the 20th Century”, in Ikime, O. (ed.) Groundwork of Nigeria History, Ibadan: Heinemann Educational Books (Nigeria) Plc, 1980. p.570.
[21] The situation in Ekinrin-Adde was different from what was obtained in Abeokuta, Lagos, Calabar, etc. When the missionaries got to these areas a full fledge schools were established.
[22] The 50th Year Anniversary 1929-1979 Baptist L.S.M.B. School Ekinrin- Adde. Alanu Kitan Commercial Press Egbe. 1979. P.5.
[24] Oral interview with Deacon J.K. Oshatoba 19/2/91
[25] Oral interview with Deacon J.K. Oshatoba 19/2/91
[26] Oral interview with Deacon J.K. Oshatoba 19/2/91
[27] NAK Lokoprof 1482 Ekinrin United School supported by Baptist & C.M.S. Churches.
[28] The Year Anniversary…, p.19
[29] Baptist L.E.A. School Ekinrin-Adde Log Book 1934
[30] Baptist L.E.A. School Ekinrin-Adde Log Book 1934
[31] Baptist L.E.A. School Ekinrin-Adde Log Book 1934
[32] Oral Interview with FOO 13/2/91
[33] Oral Interview with FOO 13/2/91
[34] NAK Lokoprof 1482
[35] Mallam P. “A Study of the Primary Educational system in Nigeria and its Relationship to National Goals” Unpublished Ph.D. Thesis, University of Houston 1975. pp.64-72.
[36] Mallam P. “A Study of the Primary Educational system… pp.64-72.
[37] NAK Lokoprof 1482.
[38] NAK Lokoprof 1482.
[39] NAK Lokoprof 1482.
[40] Adesina S. & Others, Foundation Studies in Education University Press Ltd. Ibadan 1985. p.111
[41] Awoniyi I. Principle and Practice… p.33
[42] Olatunji S.A. “Discipline in Primary schools in Ijumu, Local Government of Kwara State” Research Project for Primary School Supervision and Administration” Institute of Education A.B.U Zaria 1983.
[43] Olatunji S.A. “Discipline in Primary schools in Ijum…”
[44] Oral interview with Mr. Samuel Akosule Olatunji on 16/2/91 at Ekinrin-Adde.
[45] Olatunji S.A. “Discipline in Primary schools in Ijumu…”p.8
[46] See Education Law Northern Nigeria 1962 Section 2. No.5
[47] Oral interview with Mr. Samuel Akosule Olatunji on 16/2/91
[48] Baptist L.E.A. School Ekinrin-Adde Log Book 1942
[49] Oral interview with Chief Elewa Otitoju Z.A., 64 years, Traditional Ruler, Ekinrin-Adde, 18/2/91.
[50] NAK Lokoprof 1482.
[51] Oral interview with Mr. Samuel Akosule Olatunji on 16/2/91 at Ekinrin-Adde. See also NAK Lokoprof 3015/S.4 Kabba Division Local Education committee.
[52] Oral interview with Mr. Samuel Akosule Olatunji on 16/2/91 at Ekinrin-Adde.
[53] Baptist L.E.A. School Ekinrin-Adde Log Book 1939
[54] Baptist L.E.A. School Ekinrin-Adde Log Book 1939.
[55] Baptist L.E.A. School Ekinrin-Adde Log Book 1939.
[56] Baptist L.E.A. School Ekinrin-Adde Log Book 1939.
[57] Baptist L.E.A. School Ekinrin-Adde Log Book 1939.
[58] Baptist L.E.A. School Ekinrin-Adde Log Book 1939.
[59] Baptist L.E.A. School Ekinrin-Adde Log Book 1939.
[60] Olorundami P.D. Ijumu Yesterday and Today…, pp.112-115.
[61] Allen A.R. The Effects of the slump…, pp.119.200.
[62] The 50th Year Anniversary…p.7.
[63] The 50th Year Anniversary…