Cite this article as: Fari A. A., Bawale S. & Abdullahi S. (2026). Mission and Government Education in Kaduna Metropolis: Problems and Prosphects of School Take-Over in 1972. Zamfara International Journal of Humanities, 4(2), 274-282. www.doi.org/10.36349/zamijoh.2026.v04i02.023.
By
Abdullahi Adamu Fari (PhD)1
Shamsuddeen Bawale2
Suleiman Abdullahi3
1National Hajj Commission of Nigeria
2&3Arewa House Centre for Historical
Documentation Research, Ahmadu Bello University, Zaria
Abstract: This study examined the historical
interface between missionary and government education in Kaduna Metropolis,
with particular emphasis on the problems and prospects associated with the 1972
school take-over policy. Prior to 1972, education in Kaduna was largely driven
by Christian missionary bodies, which played a pivotal role in the
establishment, administration, and expansion of Western education in the
region. These mission schools were instrumental in promoting literacy, moral
instruction, and social mobility, thereby shaping the early educational
landscape of Kaduna. However, the post-civil war Nigerian state, in pursuit of
national integration, uniformity, and secularization of education, implemented
the school take-over policy in 1972, transferring ownership and control of
mission schools to the government. Using a qualitative historical methodology,
the study relies on archival materials, government documents, missionary
records, and oral interviews to interrogate the implications of this policy
within Kaduna Metropolis. The findings reveal that while the takeover aimed at
standardizing education and expanding access, it generated significant
challenges, including administrative inefficiency, declined in discipline and
moral instruction, erosion of infrastructural maintenance, and strained
relations between the government and religious bodies. Conversely, the policy
also created opportunities for broader state investment, increased enrolment,
and the integration of diverse social groups into a unified educational system.
The study argued that the 1972 school take-over was both transformative and
disruptive, producing a complex legacy that continues to shape educational
development in Kaduna. It concludes that a critical reassessment of the relationship
between mission and state in education is essential for addressing contemporary
challenges in the sector.
Introduction
The Christian missionaries played a prominent
role towards the introduction and development of western education in Kaduna
metropolis, northern Nigeria and Nigeria in large. The different missionary
groups that participated actively in the areas consist of the Sudan Interior
Missions (SIM), Sudan United Missions (SUM) Wesleyan Methodist Missions, and
Church Missionary Missions (CMS) among others. The different groups had been
active at different capacities throughout the stages of growth of Nigeria. Prior
to the coming of Europeans, the system of education which existed in some part
of Nigeria was informal education and Islamic, but due to the relationship that
exist between the Europeans and the people in the Nigeria area, new system of
education was introduced, tagged as western education, there was mixed reaction
towards the acceptance of this system of education, while some accepted it
whole heartedly others viewed it as a way of changing their faith and rejected
it because they believed it will make their people lazy and take away the zeal
from farming and other productive activities. This resulted in unbalanced
impact of western education among the different communities that make up.
Kaduna
Kaduna Metropolis is located within the
northwest geopolitical zone of Nigeria. Historically Kaduna is a town favoured
among equals, in 1913 Kaduna was selected by Lugard to be the capital of
Northern Nigeria. In the year 1917 government activities were shifted to due to
its good climate condition and water supply. By 1926 Kaduna served as a
military base as well as administrative base with population of about 30000
while there were 2500 soldiers handling of about 250 trainees a week. Kaduna
becomes the largest railway junction in the north with a number of highest
traffic from being a savannah bush and a resting place for crocodiles. Also by
1956 Kaduna became a town of soldiers, administrators, railways workers,
southern migrants and educational institutions. This was possible through the
establishment of government facilities like the northern police training
college, the West African institute for trypanosomiasis research, and the
government college among others.[1] The
Kaduna metropolis encompasses 437 square kilometre equivalent to 271 Square
miles which largely lays in Kaduna south, Kaduna north, Igabi, and Chikun local
government areas.
Missionary Schools in Kaduna Metropolis
Christian Missionary Schools were initially
concentrated in the provision of primary education which allowed the new
converts to be able to read and write. Kaduna metropolis witnessed the
establishment of mission secondary schools in 1940s. This decade was considered
as a period of rapid educational expansion of the missions in Kaduna, after the
colonial government lifted the restriction of Christian missionary activities
in the emirates of Northern Nigeria except in the non-Muslim areas. Northern
Nigeria Department of Education, provided certain condition to be fulfilled
before the permission to open a mission school is granted.
Queen of Apostle College Kakuri
Queen of apostle was the first mission secondary
school established in Kaduna metropolis, it grew out of the secondary classes
started in 1939 as Our Lady High School, moved to Kakuri in August, 1940 with
95 students. The new school at Kakuri was financed from the colonial
development and welfare funds. Supervisor of education, Roman Catholic Mission
Kaduna prefecture, wrote a letter on the 13th April 1938 to the
Director of education, Northern Region through the Chief Woman education
officer, seeking permission to establish girls boarding secondary school at
Kakuri Kaduna.[2] Roman
Catholic Mission secured an approved certificate of occupancy (C of O) on 26th of
February 1939. After the fulfillment of all the conditions stipulated by the
Northern Region, Department of education, Queen of Apostle College was opened
in March 1940 and Reverend John O’hara was appointed as the acting principal of
the college.[3]
Sacred Heart College Kaduna
Lack of qualified and trained indigenous teacher
especially in the early 1940s made it difficult for the Catholic Mission to
opened additional schools; hence, Roman Catholic mission Kaduna prefecture
established the second institution in Kaduna Metropolis. The school was opened
on 9th January 1947 named Sacred Heart College, a Roman
Catholic Mission Teacher Training Centre Kaduna.[4] The
supervisor of education Roman Catholic Mission Kaduna, received a letter of
approval from H.R. Philips Director of Education, Northern Provinces, for the
establishment of teacher training for girls in Kaduna. The school catered for
day and boarding secondary and teacher training centre merged in one place, the
school enrolment was 124 in the first year and majority of the students were
from southern region, which were unable to secure admission in the southern
region schools.[5] Mrs.
S. Gregory was a British evangelist graduated from Manchester University
appointed the first principal of the school, other teachers included: Mrs.
Adeniya, Idah Vinkenbong, Mrs. Charles, Mrs. Dunka, Angela Agbana, Florence
Fayemene and Mrs. C. Olayemi.[6]
St. John’s College Kaduna
Roman Catholic Mission project for the provision
of girl’s education in the three northern prefectures; Jos, Benue and Kaduna
continued to flourish in the 1940s. The supervisor of education, Roman Catholic
Mission Kaduna applied for building loan under section 29 of the education
ordinance of 1948, the sum of five thousand pounds to construct another
teachers’ training centre in Kaduna metropolis.[7] The
regional deputy director of education, northern provinces H.R Philips replied
that:
It appears that, the teacher training and
secondary education of Roman Catholic Mission girls in the north must be
concentrated for some years in the two Kaduna institutions. The department is
not prepared to consider the opening of other training centre and full
secondary school until the Sacred Heart Training Centre and the Queen of
Apostle School Kakuri, are full with girls from northern schools, when this
point reached, the position will be reviewed.[8]
Reference to this decision, the supervisor of
education, Roman Catholic Mission Kaduna, turned attention to the establishment
of boy’s secondary school in Kaduna Metropolis. St. John’s College was opened
on 31st January 1949 and Reverend John O’hara became the first
principal of the college. This research found much of the school records were
either missed, misplaced, mutilated or damaged during relocation from one
office to the other or during school renovation that took place at subsequent
time.[9]
St. Peter’s Teachers’ College
When the department of education, Northern
Region turned down the request of Roman Catholic Mission’s proposed for the
establishment of additional teacher training college in Kaduna Metropolis in
1949, the main reason was fund in the report of inspectors who visited Roman
Catholic Mission Institutions in Kaduna: Sacred Heart Teacher Training Centre
and Queen of Apostle College Kakuri revealed that “the two institutions of
Roman Catholic Mission in Kaduna were still not full and were indeed serving
the needs of pupils who were not admitted to educational institutions in the
Eastern Provinces rather than the need of Northern Provinces’ girls.[10] Roman
Catholic Mission Kaduna prefecture, received approval from the department of
education Northern Region and temporarily established another teachers college
in Zaria. St. Peter’s Teachers College was opened on 13th July
1949, at Zaria to train boys and girls for teaching profession to enable the
R.C.M to fill in the gab of inadequate professional and trained indigenous
teachers. Miss. Moyer was appointed the first principal of the college. In
1950, St. Peter’s Teachers College moved to Kaduna in its permanent location at
Kawo, thus some of the school structures were not completed. Mr. A. Lynn Robert
an English man became the principal of the college in 1951 and was able to
secure grand-in-aid fund from the government and completed the school
buildings. Robert constructed the college’s administrative block, three
hostels, two for boys and one for girls.[11]
St. Faith College Kaduna
Mission schools in Kaduna Metropolis succeeded
in providing the intellectual, political and skill man power to the nation
civil and public services staffs who possessed the requisite skills,
techniques, knowledge and attitude to achieved the objectives of government by
transforming paper plan into real practical service.[12] Attainment
of Nigerian independence in 1960, the colonial policy which restricted the
activities of Christian Missionaries in Northern Nigerian was removed as well
as the policy of one mission group per emirate and included in the Nigerian
constitution the right to freedom of religion. This gave the mission groups an
impetus to continue in their attempt to provide education to the people of
Nigeria and Kaduna in particular.[13] This
led to the establishment of first mission secondary school under different
mission group apart from the Roman Catholic Mission the monopolized and run
schools in Kaduna metropolis.
Sudan Interior Mission (SIM) secured the permission from Northern
Nigeria Department of Education and opened their first girl’s secondary school
in Kaduna Metropolis. The school was established in 1960, located at Kawo,
Kaduna but the academic activities commenced in October 1961 with few students.[14] The
school structures that were completed at the time when the school was started
included: the administrative block, six classrooms, two blocks of hostel,
dining room and kitchen. Miss. Hervey was appointed the first principal of the
college, she spent eight years before Miss. Davies took over the school in 1969
until 1972 when North Central State took over mission schools in the state.
Miss. Davies was successfully able to construct additional classrooms, science
laboratory, staff’ quarters and introduced recreational activities in the
school.[15]
Challenges of Missionary Schools in Kaduna
Metropolis
The planting of Christianity and establishment
of their educational institutions in Kaduna Metropolis was accompanied with
many challenges at the initial stage of its introduction. When the Christian
Missions arrived, the government of Northern Province agreed that, the
Christian Missions should be allowed to stay and to establish mission stations,
churches, medical centers and schools. Therefore, the major challenges of
Missionaries’ schools include:
Colonial Policy
This was the major challenge of Missionary
Schools in Kaduna Metropolis. British Colonial Government promised the Muslim
rulers during the conquest of Northern Nigeria non-religion interference as
well as the protection and preservation of their culture hence, excluded the
activities of Christian Missions entirely from the Muslim areas and
predominantly Muslim areas. The Headquarter of Northern Region was relocated
from Zungeru to Kaduna in 1913 and made Kaduna to become a neutral ground also
a seat of government. This gave the Christian Missionaries an impetus for
evangelical activities in Kaduna but with strict limitation, monitored and
supervised by the colonial government and the native administration of Zaria
province. The limitation included the permission for the establishment of
schools, location of school, enrolment procedure, and secular curriculum
especially at secondary level.[16] This
colonial restriction hindered early development of mission schools during the
first three decades of colonial rule in Kaduna Metropolis. Lieutenant Governor
of Northern Nigeria stated on 1st December 1947 that:
No missionary society, nor any person on behalf
of or in the employment of a missionary society, shall open or maintain any
school within the Northern Provinces without having previously obtained from
the Governor permission in writing to open and maintain such school.[17]
Concept of Education
The Christian Missions failed to emphasize the
actual concept of education as engine of human development, the education given
by the Christian Missions was ill-balance and unrelated to social, cultural and
economic development of the pupils. They had only one major concern which was
(proselytization) to convert the pupils. The educational policy of Christian
Mission at the initial stage was primarily concern with the training of
pastors, evangelists, catechist, priest etc. All school instructions and focus
aimed at evangelization purposes. Christian Missions education was organized
not for social development and advancement but rather a spiritual foundation of
the convert and meant for the benefit of the church not a society or
individual.[18]
Limited Scope
Christian Missionary educational policy was
initially very limited to the 3Rs: reading, writing and arithmetic to enable
the convert to read and write the Bible with little or no interest in the
development of effective elementary or primary and secondary education
programmes. Dr. Andrew posit that: “As soon as a young man has been taught to
read his Hausa Bible fluently and to write let him go”[19]
Prior to 1940s, the Christian Missions had not
developed an organize and effective secondary school even the primary education
hardly exceeded primary four or standard II since majority of the population
were illiterates, as a result the missions became reluctant to give more
advance education then necessary for fear that, they may lost the convert to
the world. This philosophy hindered development of secondary education. Many
Africans reacted to this missions’ philosophy of education because they wanted
more advanced education.[20]
Lack of Indigenous Qualified Teachers
Christian Missionary schools lacked indigenous
qualified teachers as most of the teachers possessed Higher School Certificate
(HSC), Junior/Senior Primary Certificate, Elementary Teacher Certificate (ETC),
while the European or foreign teachers were the holders of B.A and B.sc
Degrees. The training of teachers began quiet very early among the Christian
Missionaries, at the beginning, there was no difference in theological training
of evangelists, religious teachers, catechists and elementary or primary school
teachers. Specialization training was only given to special or gifted student
teacher. The method of teacher training was by apprenticeship or
mentoring. [21] Elementary
teacher training centre of the missions were first established in 1940s when
the shortage of teachers hindered establishment of additional schools. The
entrance qualification was varied due to lack of standardized system of
education in Northern Nigeria, the basic requirement was student’s ability to
read and write. At The beginning of 1940s, there was high demand of teachers,
which made it necessary for colonial government to turn down any requests for
the opening of school by the mission groups, communities and fellow Christian
Missions because they lack qualified teachers to open additional school.[22]
Immigration Regulation Law of 1946
Immigration Regulation Law of 1946 was a
regulatory policy placed upon the Christian Mission which restricted their
movement and acquisition of properties, building of Churches, health clinics,
mission station and schools. The immigration law started that:
That he/she does not carry out mission work in
the Adamawa, Bauchi (except in the District of Dass, East Tangale, West
Tangale, Dadiya village area and Waja), Barno (except in Bedde and Biu
Division) Kano, Katsina, Zaria and Sokoto Province without the written consent
of the Residents of these provinces and complies with a conditions laid down in
that written consent. That he/she obtain a new certificate or leave Nigeria
within two years.[23]
This regulation adversely affected missionaries
in building additional school especially in the stated provinces and Kaduna was
part of Zaria Province though a seat of government hence, formalities of
establishing school became tightened that the Christian Missionaries had to
abandoned any plan of building new school, they concentrated on the existing
ones and also in satisfying the colonial conditions to be fulfilled by any
school proprietors.[24]
Government Take-over Schools in Kaduna
Metropolis
The government take-over of the Christian
mission schools in 1972 by the North-Central State brought an end to the period
of Christian and church sponsored education and emerged the period of
government education. Prior to this period, Christian missions were the
pioneers of education not only in Kaduna metropolis but in Nigeria in general.
The following were the former Christian schools takeover by the government and
their former names were changed to properly indicate government ownership
schools.
Queen Amina College, Kaduna
Queen of Apostle College Kakuri was originally
the first Christian missionary secondary school established in Kaduna
metropolis takeover by the government of North-Central State in 1972 which led
to the beginning of government established schools and education becomes solely
the government affair not a private or independent organization. The name of
the school was changed to Queen Amina College to replace the former Queen of
Apostle College own and control by the Roman Catholic Mission.[25]
Government Girls Secondary School Independence
Way
Sacred Heart College Kaduna was the second educational institution
in Kaduna operated under the control of the Christian missionary. The school
was a former teacher training college takeover by the government of
North-Central State and the school name was changed to government girl’s
secondary school independence way Kaduna.[26]
Government Secondary School Kaduna
St. John’s College Kaduna was the third
secondary school took-over by the government of North-Central State in April
1972 and the college name was changed to government secondary school Kaduna.
However, the name was short lived as it was renamed to Rimi College.[27]
Kaduna Teachers College (KTC)
St. Peter’s Teachers’ College was also among the
mission schools takeover by the government of North-Central State in 1972 in
Kaduna metropolis, the school name was changed to Kaduna Teachers College
located at Kawo, Kaduna.[28]
Government Girls Secondary School Kawo Kaduna
St. Faith College Kaduna was the last
established Christian missionary school in Kaduna metropolis and last to be
takeover by the government of North-Central State in Kaduna metropolis and the
name was changed to Government Girls Secondary School Kawo, Kaduna.[29]
Prospects of Western Education in Kaduna
Metropolis
Introduction and development of secondary
education by the Christian missionary in Kaduna metropolis and the formation of
government education in 1972 after the government takeover of the mission
schools, provided to the people of Kaduna a rapid development in terms of
economic development, town growth and expansion, increase in population,
intergroup relation, political awareness which made the town an important
political, economic and educational centre.
Educational Institutes and Research Centres
Consolidation of western education in Kaduna
metropolis led to the emergence of different types of educational institution
such as Kaduna Polytechnics, Cooperatives Staffs College, Federal Government
College, National Teachers Institute, Nigerian Defence Academy to mention but
few. These institutions were generally regarded as significant education
centres not only in Kaduna metropolis but rather in the whole country. They
trained important personalities who contributed immensely in the development of
socioeconomic and political activities in Nigeria. Apart from the educational
institutes in Kaduna metropolis, there also emerged the research centres such
as the National Archives, Arewa House and Kaduna State library. These centres
provide to the researchers with relevant information including colonial and
post-colonial documents, published and unpublished book, dissertation,
journals, seminar and conference papers, government publication, private
individuals diaries, companies invoice both national and international.[30]
Urban Growth and expansion
Kaduna metropolis continued to become urbanized
since from the emergence of educational institutions, dramatic urbanization
over the past four decade has been concentrated in Kaduna metropolis as a
result of rapid growth, expansion as well as the emergence of new settlements
couple with new pattern of urbanization was experienced when view it from
historical and spatial perspectives. Prior to the development of education, the
pattern of urbanization could be term as traditional settlement, with the development
of education especially after independence, there emerged new form of
urbanization distinct to the former known as G.R.As and school staff quarters.
These new form of settlement, provide to the people the art of building,
isolation life, individualism, westernization among others. [31]
Social integration
The increase in population led to the social
integration in Kaduna Metropolis as many different ethnic groups come to reside
for educational opportunity and led to social integration in terms of language,
culture, religion, marriage etc. to analyze the nature of social integration
language was the major factor that must be considered as different ethnic
groups were able to speak the language of others. Firstly, the acquisition of
local language has been enshrined in our constitution as one of the pre-condition
for the grant of formal citizenship for those wishing to become Nigerians.
Secondly, as a means of preserving the people culture, the federal government
under the National Policy on Education 1981 provided that, each child should
learn one of the three major languages in Nigeria (Igbo, Hausa, Yoruba). These
facilitate the acquisition language by one another in Kaduna metropolis.[32]
Conclusion
The historical trajectory of mission and
government education in Kaduna Metropolis underscores the centrality of
missionary enterprise in the foundation and growth of formal education prior to
1972, as well as the far-reaching consequences of the government’s intervention
through the school take-over policy. While the policy was conceived within the
broader framework of post-war reconstruction, national unity, and educational
standardization, its implementation revealed deep structural and ideological tensions
between state control and faith-based educational traditions. The evidence
demonstrates that the takeover led to a decline in certain qualitative aspects
of education, particularly in areas of discipline, moral instruction, and
institutional management, which had previously been strengths of mission
schools. Additionally, bureaucratic inefficiencies and inadequate funding
contributed to the deterioration of infrastructure and overall educational
standards in many schools. Nevertheless, the policy also facilitated increased
access to education, reduced denominational disparities, and enhanced
government responsibility in the provision of public education. In retrospect,
the problems and prospects of the 1972 school take-over highlight the need for
a balanced and collaborative framework between government and religious
organizations. Such a framework should recognize the historical contributions
of missionary bodies while leveraging state capacity to ensure equitable and
sustainable educational development. Ultimately, the study suggests that
revisiting partnership models such as public-private or faith-state
collaboration may offer viable pathways for revitalizing education in Kaduna
Metropolis and beyond.
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[1] J.N. Paden, Ahmadu Bello
Sardauna of Sokoto: Values and Leadership in Nigeria, Britain: Hudahuda
Publishing Company Ltd, 1986 p.319.
[2] NAK/Kad minedu. No.12285/63
[3] NAK/Kad mineduc. ACC.195 P.3
[4] NAK WEN 22/118/P.2
[5] NAK WEN 22/118/P.4
[6] Log Book of Government Girls Secondary
School Independence Way, Kaduna Formerly Sacred Heart College Kaduna
[7] NAK/Kadminedu WEN 22/118
[8] NAK/Kadminedu DDN. 2617/18
[9] The Profile of Rimi College Tabawa
Balewa Way, Kaduna. P.1
[10] NAK/ Kadminedu. DDN. 2617/18
[11] Student’s Prospectus, Government
Secondary School (Formerly Kaduna Teachers’ College Kawo. P.1
[12] Interview with Dr. Ben, At His House
Kamazau Kaduna
[13] J. B Gabrial and N. K. Louis, The
Contribution of the Christian Mission in Building the Nigeria Nation 1840-1960
in Academic Journal of Interdisciplinary Studies: Rome-Italy. Vol.
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[14] Prospectus: Government Girls Secondary
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[15] School Log Book
[16] NAK/ZARPROF ACC.31C 19. General Report
on Missionary Activitiesm1939-1949
[17] Y. Turaki, Theory and Practice
of Christian Missions in Africa: A Century of SIM/ECWA History and Legacy in
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[18] Y. Turaki, Theory and Practice
of Christian Missions in Africa: A Century of SIM/ECWA History and Legacy in
Nigeria 1893-1993. Vol. One, IBS Nigeria Press. 1999. P.305
[19] Ibid P.287
[20] Ibid P. 288-291
[21] E.P.T Crampton, Christianity in
Northern Nigeria: Zaria. Gaskiya Cooperation. !975, Pp.110-111
[22] Y. Turaki, Theory and Practice
of Christian Missions in Africa: A Century of SIM/ECWA History and Legacy in
Nigeria 1893-1993. Vol. One, IBS Nigeria Press. 1999. P.288-289
[23] Y. Turaki, Theory and Practice
of Christian Missions in Africa: A Century of SIM/ECWA History and Legacy in
Nigeria 1893-1993. Vol. One, IBS Nigeria Press. 1999. P.
[24] B.D Kalio Historical Analysis of
Educational Policy in Nigeria, Trends and Implication in International
Journal of Scientific Research in Education: June, 2008. Vol.11(2). Pp.
253-254
[25] Log Book of Queen Amina College
[26] Log Book of G.G.S.S Independence Way
[27] The Profile, A History Book of Rimi
College. P.1
[28] Log Book of K.T.C Kaduna
[29] The Prospect: Book of History, G.G.S.S
Kawo. P. IV
[30] Field Work Conducted on 24th October,
2018
[31] G.S Tolley and V. Thomas, An Overview
of Urban Growth: Problem, Policy and Evaluation. London. Longman Publishers.
1988. P.56
[32] Federal Republic of Nigeria, National
Policy on Education Revised Edition, Lagos. Federal Ministry of Education. 1981
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