CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
The greatest enemy and greatest evil which keep people in darkness, bound to their traditions and superstitions is illiteracy; It also makes people resistant to change and new ideas and isolated from progress, thus unaware and incapable of meeting the demands of their changing environment and ever progressing world (Nasution in Omolewa1985). Today, girl-child education is a matter of concern for nations in the world. Girl-children are discriminated against thereby making it diicult for them to exercise their rights; they are victims of various traditional and cultural practices, they suer degradation, they are objects of poverty, their faces are only to be seen but their voices not to be heard, they are seen as being sub-servient to their male counterparts; they are the inferior set, their place is in the kitchen.
A number of negative thoughts and actions are expressed on the girl-child. To set the girl-child free from all these negative hold, there is need for her sound education. Giving her education will give her sound mind to reason, to liberate her from poverty, and develop her as well as the nation in which she lives. With education, the girl child can become a self-suicient adult who has more decision and control over her life. Jatau in Esomonu (1999) believes that the burden of nation building rests much on women. She goes on “we need women to create a blissful home, have well-educated and well-behaved children it is aer these that the task of nation building can be a success”. This will start from the education of the girl-child. The importance of educating the girl-child is further brought to the fore by Abacha (1997) while stating his view to support the fact that development has to be participatory and sustainable. He believed that “Progress is only feasible if we create a Nigeria made up of a united people with a united purpose… our nation needs men and women who are bold, and imaginative, dedicated and committed, people who put honor, service and patriotism above everything else. These men and women are not only needed in politics, they are also needed in business, in our traditional institutions, youth organizations, in academics and other professions”.
The above statement indicated that, society should stop looking down on women and they should be seen as first-class citizen and not rated as second-class citizens. Through education the girl-child (who transforms later into a woman) will be empowered to be strong and resourceful in such a way that she is able to contribute maximally to the sustenance and development of the society in which she lives. According to Alkali (2000) cited in Adedokun & Olufunke M. (2010) if all limiting barriers against women are removed, “women can lead, lead to the battle, and if necessary fight for her society and win for her people”. Educating a girl child therefore will bring about selfawareness, increased self-assertiveness in the society, raising the consciousness of women to encourage their participation in national development (Awe 1992, cited in Adedokun & Olufunke M. 2010). Paying particular and close attention is therefore important, to the education of the girl-child. Finding the right solution to the issue of girl-child education will not only move the girl-child forward but pushes the nation to a greater height.
Considering the virtues embedded in the issue of girl child education, the issue should be rated very high. Odaga and Henerald (1995) maintained that the socio-economic and socio-cultural factors influencing female education at the household and community levels are closely interwoven. These factors have led to low investment in female education and hence, low societal demand for female education. Oladunni (1996) cited the girl as being a victim of customs and traditions which ensure that she remains permanently disadvantaged. Factors responsible according to her include early marriage which keep her out of school and endangers her life through premature pregnancies and diicult child birth, obnoxious widowhood rites, male preference and other harmful traditional practices which all contribute to making a girl-child a second class citizen and more vulnerable. Other factors are lack of knowledge. Low purchasing power, low income earning capacity and other discriminations leading to poor health status.
1.2 Statement of the Problem
The girl-child, and indeed women the world over, especially in Africa and Nigeria has had their destiny sealed from birth by tradition and culture on account of their biological sex. They have been called the weaker sex in order to justify societal discrimination and oppression against them. They must remain silent hewers of wood and drawers of water, bearers of children, and toilers of arduous labor from sunrise to sun-down. They can be seen but not to be heard in both the private and the public spaces of decision making. The girl-child by the natural status ascribed to her by male defined norms of societal conduct and behavior remains a property to be owned and commoditized. Consequently, her rights are circumscribed by tradition, custom, and the chauvinism of male patriarchy. No community will remain undeveloped if it has the required human capital and the best instrument for developing any society is to invest in human capital (Richardson, 2009). This is because the acquired knowledge and skills will guarantee the economic and social liberation of the individual and by implication enhances their contributions to community and national development (Efe, 2001).
Illiteracy has been the greatest cankerworm which has eaten deeply in us and devastated the implementation of various wonderful policies of developing countries. Illiteracy has a positive relationship with poverty. Unfortunately, illiteracy is highly rated among the women than men which means illiterate mothers will raise illiterate daughters who are most likely to marry early and have no access to education if their husbands do not comply. The girl child often faces discrimination from the earliest stages of life, through childhood into adulthood. Her low status is reflected in the denial of fundamental needs and rights and in such harmful attitudes and practices as a preference for sons, early marriage, female genital mutilation, domestic abuse, incest, and sexual exploitation, discrimination, less food and less access to education. Forty per cent of Nigerian children aged 6-11 do not attend any primary school with the Northern region recording the lowest school attendance rate in the country, particularly for girls. Despite a significant increase in net enrollment rates in recent years in Nigeria, it is estimated that about 4.7 million children of primary school age are still not in school (UNICEF Report, 2005).
INFLUENCE OF SOCIO-CULTURAL ISSUES IN LIMITING GIRLS CHILD EDUCATION IN KADUNA STATE
