ABSTRACT
The study investigated
the effectiveness of the Islamic
studies curriculum in curbing moral degeneration among senior secondary school
students in Kaduna State. This is done by determining the potentials and
effectiveness of Islamic studies; then examining the effectiveness of learning
materials and the teaching techniques adopted by the teachers; identifying the
problems associated with the teaching of Islamic Studies in schools. To achieve
the above, the study employed a multistage random technique to draw a sample
size of 120 Islamic Studies teachers and 120 senior secondary school students
of Islamic studies. Data was collected using a set of two semi-structured
questionnaires and statistically analyzed using frequency distribution,
percentages and means. The main sections of both questionnaires were structured
on the 5-point Likert scale and analyzed accordingly. The major findings and
conclusions that emerge from the study include: (a) the curriculum as it exists
today contains adequate learning material and moral lessons for the youths.
Though with much emphasis on the theoretical rather than the practical aspects
of inculcating moral values; (b) the
recommended textbooks contain relevant information needed for effective teaching of Islamic Studies
as a subject for knowledge and of moral
instructions. Though the reference materials recommended in the curriculum are
often written in Arabic, which teachers that lack competency in the Arabic
language find it difficult to effectively consult; (c) teachers are more
concerned with students having good examination grades than positive behavioral
change; (d) the Schools have adequate teaching aids for effective teaching of
the Islamic studies curriculum, but the teaching aids are rarely use in the
teaching of the subject; (e) the Schools have enough trained and qualified
teachers to handle the Islamic Studies curriculum; (f) the schools did not have
vibrant MSS where activities will be organized and conducted to inculcate good
moral values; (g) Most Islamic Studies teachers are often not seen as good
models by the students. (h) Most teachers are not given the opportunity to
attend courses, seminars and workshops. In view of the findings of the study,
several recommendations were advanced to enhance the effectiveness of teaching
Islamic Studies as a moral subject in secondary schools.
CHAPTER ONE
Introduction Background of the Study
In old and recent times,
youth have always been the pillar of renaissance and change in any community
(al-Banna, n.d). An old adage, he who has
youth has the future, goes to show the important role the youth of any
nation play in developmental processes in such nations.
The Nigerian society
since the mid 1970s has been passing through substantial change in its
structure, social institutions and traditional social organization in its quest
for modernity and industrialization (Fafunwa, 1991; Okunnu, 2001). These
changes have brought about myriads of previously inexperienced social problems
resulting from the breakdown of our traditional values and normative standards.
Our society is presently hit by a barrage of social problems such as all forms
of family disorganization, urbanization and growth of slums, unemployment and
poverty, indiscipline, moral decadence and moral bankruptcy, crime and juvenile
delinquency (Hamman, 1999; Okunnu, 2001)
The Nigerian nation is
going through a period of painful metamorphosis. Our culture has in the recent
past been to some extent enriched but largely polluted by foreign ideas that
end up destabilizing our society and making it difficult for us to define our identity. The result is confusion in thought and action, which has given
rise to a general state of frustration and restlessness, manifested in deviant
behaviour among the generality of our people such as armed robbery, drug abuse,
large scale fraud, break-up of marriages and consequent lack of parental care
for children, which in turn leads to juvenile delinquency of a chronic order.
Moral values have been thrown to the wind and Nigerian society now worships
wealth. Nigerian women are now advancing in crime with men. What we are now witnessing
is breakdown in the family system and moral decadence unparalleled in the
history of the nation. Life is insecure. Human beings are being deprived of
their lives and property. Our institutions of higher learning have been turned
to human slaughter houses where the various cults unleash barbaric assault on
each other. Huge chunks of our scarce resources which should have been spent on
development are now pumped into provision of security (Okunnu, 2001).
The explosion of ethno
religious conflicts in the last decades is another factor. Ethno-religious
conflicts were heightened by the economic crises in the country. A number of
bloody conflicts with specific ethno-religious character were witnessed in
Kaduna State: Kasuwar Magani in 1980; Kafanchan in 1987 and 1991; Zangon Kataf
in 1992; and Kaduna twice in 2000 (Hassan, 2000). Apart from immigration and
the displacement that results from communal clashes, there is also the
psychological trauma that youth suffer after
witnessing such violent destruction of life and property (Hersov, 1985).
These decadence and
delinquency were compounded by globalization. Globalization has brought about
in its wake serious problem for the Muslim adolescents. The more exposed our
young men and women are to electronic gadgets, the more they imbibe other
cultures, ideas and concepts that do not enhance Islam. The aspects of
globalization which are of great concern to the Muslims are: (i) The evil
influence of the mass media; (ii) The free access to pornographic literature
and materials (iii) The emergence of a permissive society where so many
activities previously regarded as illicit are now part of our habits, customs
and traditions (Okunnu, 2001).
Youth is a period of
complex change. The process of change, development and growth identified during
this period include a rapid physical change and development, an intellectual
growth and awakening, mental alertness and a search for the truth and meaning
of life (Grinder,1978). These emotional developments and upsets result into
sudden changes in mood and behaviour. Some studies of human development
considered adolescence for both sexes to range from the age of 11 or 12 until
about 17 or 18. In Nigeria, ages 12 to 18 are usually young people studying in
secondary schools (Blair and Jones, 1982)
The educational subsystem
exist to perform certain specialized functions, one of which is the instilling
of moral values, and to meet essential needs of the social system. The use of
education for the attainment of national objectives is a familiar phenomenon in
many countries and has a long history (Makulu,1971). Many nations place faith
in education on the strength of the assumption that it changes the individual
for the better and make him an effective functioning member of the society. In
fact, the revised National Policy on Education recognized education as an
instrument per excellence for
affecting national development. Thus, Nigeria acknowledged the major social
problems with which the society is bedeviled and has found it compelling to use
education to combat such problems. Consequently, moral and religious subjects
such as Islamic Studies were introduced into the Secondary School’s Curriculum
(FGN, 1998).
The Islamic Studies
Curriculum has been designed to inculcate true and balanced values in the young
Nigerian Muslim at an age when his mental and moral development is at a
formative stage; with a view that the inner stability so obtained and the
guiding principles so learned will help him or her to stand firm in the midst
of the cross-currents of ideas and rapid social change which are a feature of
our age (FGN, 1985).
Statement of the Problem
Adolescence is a
turbulent period. It is a period in which habits are formed and deformed; when
the youths are governed by sentiments and sexual urges. It is a period
overpowered by anxieties and complexes (Chowdhry, 2004).
The background to this
study had shown the importance of youth to the growth and development of any
society; the need for the youth to be responsible members of the society was
alluded to. Moral degeneration among youth, particularly Muslim youth, is
manifest in political thuggery, estrangement between youths and elders,
prostitution and other forms of sexual pervasion, violence and armed robbery.
The issue which arises
for this study asked: How effective is the Islamic Studies curriculum, in terms
of students’ behavioral output, in curbing moral degeneration among senior
secondary school students? From an instructional standpoint, to what extent
where the instructional objectives of the Islamic studies curriculum achieved
or achievable?
Objectives of the Study
The main objective of the
study is to determine the effectiveness of the Islamic studies curriculum in
curbing moral degeneration among senior secondary school students in Kaduna
State.
The specific objectives
of the study are:
(i)
To
determine the potentials and effectiveness of the Islamic studies curriculum;
content, validity, relevance and emphasis wise, in curbing moral degeneration
among senior secondary school students in Kaduna State.
(ii)
To
examine the effectiveness of learning materials (recommended textbooks etc.)
and teaching techniques adopted by Islamic studies teachers in inculcating good
moral values.
(iii)
To
determine the availability of qualified teachers of the Islamic studies
curriculum in schools.
(iv)
To
identify the problems faced by teachers in the effective teaching of the
Islamic studies curriculum as a moral subject.
(v)
To
ascertain Islamic Studies students assessment of the teaching of Islamic
Studies in their schools
Research Questions
(i)
How
effective is the Islamic studies curriculum for senior secondary schools in
curbing moral degeneration among senior secondary schools’ students?
(ii)
How
effective are the learning materials (recommended textbooks etc.) and teaching
techniques employed by Islamic studies teachers in inculcating moral values?
(iii)
What
are the qualities of the teachers who operate the Islamic studies curriculum in
senior secondary schools?
(iv)
What
are the problems faced by teachers in the effective teaching of the Islamic
studies curriculum in senior secondary schools?
(v)
How
do Islamic Studies students assess the teaching of Islamic Studies in their schools?
Significance of the Study
This study is expected to
contribute to literary knowledge. Along this line of thinking, it may be
considered that such a study is ordinarily important. When viewed in relation
to what we have so far discussed in the preceding sections, coupled to the fact
that in this era of political brigandry, with major concern on the involvement
of youth in political thuggery and violence, this study assumes more than an
ordinary status. Furthermore, it is the intention of this study that its
findings will contribute, modestly, to the attainment of the lofty goals of the
National Policy on Education i.e. inculcating true and balanced values in the
young Nigerian with a view that the inner stability so obtained and the guiding
principles so learned will help him or her to stand firm in the midst of the
cross-currents of ideas and rapid social change which are a feature of our age.
Scope/Delimitation of the Study
This study was delimited
to collecting and analyzing data that has to do with role of the Islamic studies
curriculum in curbing moral degeneration among senior secondary school students
in Kaduna State: effectiveness of the Islamic studies curriculum, effectiveness
of the learning materials and teaching techniques, availability of qualified
teachers of the Islamic studies curriculum and the problems militating against
the effective implementation of the Islamic studies curriculum as a moral
subject in senior secondary schools.
Assumptions
(i)
The
Islamic studies curriculum has the potentials of curbing moral degeneration
among senior secondary school students.
(ii)
The
learning materials and teaching techniques are relevant in curbing moral degeneration among senior secondary school
students.
Chapter One Reference
Al-banna, H. (n.d.). To Youth. Loughborough: Islamic Study
Circle.
Blair,
G. M. and Jones, S. R. (1982). Psychology
of Adolescence for Teachers. Oxford: OUP
Fafunwa, A. B. (1991). History of Education in Nigeria. Ibadan
:NPS
Grinder,
R. E. (1978). Adolescence. New York: John Wiley & Sons.
Hamman, M. (1990). The
Changing Nature of Inter-Ethnic Relations and the Development of Inter-Ethnic
Conflict in Northern Nigeria. Social
Research 5 (3):
Hersov, L. (1985). Emotional
Disorder. In Rutter, M. and Hersov, L. (eds):
Child and Adolescence Psychology. Oxford: Blackwell Sci. Publications.
Makulu, H. F. (1971). Educational Development and Nation Building
in Independence. London: SCM Press.
Okunnu, L. (2001). Women,
Secularism and Democracy: Women Role in the Regeneration of Society. Paper
delivered at the Conference on Shari’ah held at the Commenwealth Centre,
Commonwealth Institute, Kensington, London.
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