POVERTY AND THE INCREASING NUMBER OF ALMAJIRAI IN KEFFI LOCAL

GOVERNMENT AREA OF NASARAWA STATE, NIGERIA

BY

ALIYU BAKO IBRAHIM

NSU/SS//SOC/0170/16/17

BEING A RESEARCH PROJECT SUBMITTED TO THE DEPARTMENT OF

SOCIOLOGY AS A PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR
THE AWARD OF B.SC IN SOCIOLOGY, FACULTY OF SOCIAL SCIENCES ,
NASARAWA STATE UNIVERSITY, KEFFI – NIGERIA.

AUGUST, 2021

i
 CERTIFICATION

This is to certify that this project titled “Poverty and the increase in the number of

Almajiri in northern Nigeria: a study of Keffi local government area of Nasarawa state,

Nigeria” meets regulation governing the award of Bachelor of Degree in Sociology,

Faculty of Social Sciences, Nasarawa State University, Keffi.

……………….………......... …………………………
Dr. Abdullahi Bashir Idris Date
(Project Supervisor)

……………….…………. …………………………
Assoc. Prof. U. C. Osisiogu Date
(Head of Department)

……………….………............. …………………………
External Examiner Date

DECLARATION

This project has been written by me, under the supervision of Dr. Abdullahi Bashir Idris

and submitted to the Department of Sociology, Faculty of Social Sciences for the Award

ii
of Bachelor of Science Degree (B.Sc) Hons. in Sociology. All sources of information are

dully acknowledged by means of references.

……………….………………. …………………………
Aliyu Bako Ibrahim Date
(NSU/SS/0170/16/17)

iii
 DEDICATION

This work is dedicated to Al-Amin Mohammed Bako and Khadijah Musa Mai Doki.

iv
 ACKNOWLEDGEMENTS

My gratitude and appreciation goes to Almighty God for giving us the willingness and
ability to enroll in the degree program of the university. We are equally grateful to Him
for the guidance throughout the period we were working on this study.

I am greatly indebted to our supervisor; Dr. Abdullahi Bashir Idris for taking his
precious time to go through this work, his scholarly criticism and thoroughness in going
through the draft chapters. His fatherly advice and encouragement also serves as a
morale booster to our effort in this work. We are equally grateful to all the lecturers in
the Faculty of Social Sciences, Nasarawa State University, Keffi; particularly for the
knowledge they impacted into me throughout my academic pursuit.

I will like to express my gratitude to my brothers, sisters and lovely friends for making

an indelible mark in my academic pursuit; I promise the relationship will be sustained.

Finally, my special thanks to all my course mates, friends and associates class of 2020

and all those who love my way and make NSUK a memorable experience for me. God

Bless you all!

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 TABLE OF CONTENTS
Title Page - - - - - - - - - - -i
Certification - - - - - - - - - -ii
Declaration - - - - - - - - - - -iii
Dedication - - - - - - - - - - -iv
Acknowledgements- - - - - - - - - -v
Table of Contents - - - - - - - - - -vi
List of Table - - - - - - - - - -viii
Abstract - - - - - - - - - - -ix
CHAPTER ONE
INTRODUCTION

1.1 Background to the Study- - - - - - - -1

1.2 Statement of the Problem - - - - - - - -6
1.3 Research Questions - - - - - - - -7
1.4 Objectives of the Study - - - - - - - -7
1.5 Significance of the Study - - - - - - - -7
1.6 Scope of the Study - - - - - - - - -8
1.7 Research Methodology
1.8 Definition of Terms- - - - - - - -8
CHAPTER TWO
LITERATURE REVIEW AND THEORETICAL FRAMEWORK
2.0 Introduction - - - - - - - - - -10
2.1.1 Concept of Almajiri - - - - - - - - -10
2.1.2 Concept of Poverty - - - - - - - - -13
2.1.3 Concept of Almajiranci - - - - - - - -17
2.1.4 Mabaranci (Beggar) - - - - - - - -19
2.2 Empirical Review - - - - - - - - -22
2.3 Theoretical Framework - - - - - - - -31
CHAPTER THREE
DATA PRESENTATION AND ANALYSIS

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3.1 Analysis of Data - - - - - - - - -39
3.2 Demographic Characteristics of the Respondent- - - - -40
3.3 General Opinion of Respondents on the Poverty and the
Increase the Number of Almajirai- - - - - - -42

CHAPTER FOUR
SUMMARY, CONCLUSION AND RECOMMENDATIONS
4.1 Summary - - - - - - - - - -48
4.2 Conclusion - - - - - - - - - -50
4.3 Recommendations - - - - - - - - -51
References
Appendices

vii
LIST OF TABLES

Table 1: Age of the Respondents - - - - - - -36

Table 2: Sex of the Respondents- - - - - - - -39
Table 3: Marital Status of the Respondents - - - - - -40
Table 4.4: The State of Origin of the Almajirai - - - - -41
Table 5: Educational Status of Respondents - - - - - -41
Table 6: Occupation of Respondents - - - - - - -42
Table 7: Opinions on the reasons for enrolling into Almajiri education - -43
Table 8: Reasons for not attending schools formal school - - - -43
Table 9: Importance of educating a boy-child with almajiri education - -44
Table 10: School Preferences of the respondents - - - - -44
Table 11: Source of income of the respondent - - - - -45
Table 12: Ways of communication to parents by the Almajiri - - -45
Table 13: Sources of Food by the Almajiri - - - - - -46
Table 14: Did you receive any assistance from member of the public - -46

viii
 ABSTRACT

The traditions of Muslim communities of Northern Nigeria allows for parents supremacy
over their children. And because learning and knowledge acquisition is compulsory in
Islam, many parents enroll their children into Almajirci. This is mainly because of their
predominant belief that children learn faster away from home. Almajirai became
susceptible to all sorts of societal ills. Hungry, malnourished, wounded, rushing for
rotten and left over foods, the Almajirai strived to stay alive. The issue of Almajirai has
remained worrisome in the minds of northern elites. This is because the practice has been
a source of embarrassment to the region. This study therefore assessed Poverty and the
increase in the number of Almajiri in northern Nigeria: a study of Keffi local government
area of Nasarawa state, Nigeria. The study anchored on Marxist theory of societal
framework. The study adopted a survey research design covering a population of 1500
people. Using a random sampling technique, 120 respondents were selected to represent
the total population. Questionnaire was used as the main instrument for data collection.
The data collected was analyzed using simple percentage technique. The findings of the
study revealed that poverty is one of the major reasons for parents enrolling their
children into Almajiranci. Based on the findings, the study recommends that Almajirai
should be encouraged into learning vocational skills to improve their living standards
and means of earning a living. These skills should be impacted to them through the newly
introduced Tsangaya Education System

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 CHAPTER ONE

INTRODUCTION
1.1 Background to the Study

The need for every child to grow up in a favourable environment that will guarantee the

realization of his/her full potential cannot be over-emphasized. In this regard, there has

been a deeply entrenched concern for over-all well-being of children to be bound up

extricably with their parents, family and community that they live and grow (Ado, 2017).

The practice of Almajiri has been variously considered as one of the major forms of child

abuse in Northern Nigeria. The practice is denying our society from producing future

professionals that will contribute to the development of our nation (Akande, 2013).

Poverty in Nigeria remains significant despite high economic growth, it first started

sometime during the British Empire. Nigeria is one of the world’s highest economic

growth rates (averaging 7.4% over the last decade), a well-developed economy, and

plenty of natural resources such as oil, coal, calamite etc. However, it retains a high level

of poverty, with 63% of its population living on below $1 daily, implying a decline in

equity (Wikipedia, 2019).

Almajiri refers to a person who migrates from the luxury of his home to other place in the

quest for Islamic knowledge. It is hinged on the Islamic concept of migration which is

widely practiced especially when acquisition of knowledge at home is either inconvenient

or insufficient. Imam Shafi’I is the greatest proponent of migration for seeking

knowledge which he said is nothing unless it is mind and transported away form its soil.

He summarized everything in two verses. Emigrate from your home in quest of

excellence, good manners and friendship with famous. Shafi’I himself was born in Gaza.

1
He travelled almost the entire middle east seeking in knowledge until finally he settles in

Egypt (Ayuba, 2013).

The issue of Almajirai has remained worrisome in the minds of northern elites, this is

because the practice has been a source of embarrassment to the region, in Hausa land the

term Almajiri could take any of the following forms; any person irrespective of gender,

who begs for assistance on the street or from house to house as a result of some deformity

or disability; children between the age of seven and fifteen who attend informal religious

school who equally roam about with the purpose of getting assistance or alms; or even a

child who engages in some form of labour to earn a living (Alabi, 2016).

Poverty and Almajiri are two of the most potent challenges bedeviling the Northern

region of Nigeria. Statistic have it that the Northern region of Nigeria is the highest in

poverty indices in Nigeria. Taking a casual look at the streets of Northern Nigerian cities,

one cannot help but agree. The sight of street urchins begging for food, alms, money etc.

remains an eyesore. Majority of these beggars are Almajirai (Adetoro, 2010).

Almajirai are male children who are sent to far places to acquire Islamic education at a

very tender age. They study under a system known‘ as Tsangaya (Almajiri system of

education). It has been in existence since the inception of Islam in Northern Nigeria in the

11th century A.D. These children are normally put under the care of a Mallam (teacher)

who oversees both their academic pursuit and moral development. They learn the Qur'an

and are expected to memorize it at the end of their studies. They get their food through

Bara (Begging) and performing menial jobs. The combined acts of such learning process

and means of livelihood or survival is What is referred to as Almajiranci (Tanimu, 2016).

2
Public continues to support the Qur’anic education because of its religious and moral

importance, even after independence the Qur’anic school were not receiving adequate

government assistance, so that the pupils and the teachers had to depend on their efforts.

Thus in the case of the Almajiri school, the teacher mostly depend on Wednesday fees

which is called (Kudin laraba) and also some depend on Saturday fees which is called

(Kudin assabar) from the parent of the inhabitants pupils, while the inigrates so help

Malams in serving the domestically at you area of study world general views to

continental level, to national level, to state level, and your specific place of conducting

the research (Onu, 2009).

The issue of Almajiri system of education in Nigeria has attracted global attention. This

is because of the current trends of insecurity, terrorism, child abuse, child labour, child

neglect, kidnapping, electoral violence and malpractices, incessant killings and bombings

and other social vices are at increasing rates in Nigeria. This is caused by the constant

declining state of education and its role in child development and nation building in

tandem with its national goals as contained in National Policy on Education (NPE, 2004)

in making Nigeria: A free and democratic society, A just and egalitarian society, A

united, strong and self-reliant nation (Arinze, 2015).

National Council for the Welfare of Destitute (NCND, 2016) reported that currently, an

approximated 7 million Almajirai resides in Nigeria. However, the system is reported to

lack basic facilities such as shelter, clothing, food provisions, teachers, and good basic

amenities. Majority of these Almajiri do not graduate and are left with the option to beg

and do menial jobs.

3
According to the National Bureau of Statistics (NBS) report of 2015 released in early

2017, 112, 519 million Nigerians live in relative poverty conditions, out of an estimated

population of 163 million. Furthermore, the absolute poverty measure puts the country’s

poverty rate at 99.284 million or 60.9%. Significantly, the North-West and North-East,

recorded the highest poverty rates in the country in 201.0, with 77.7% and 76%

respectively (Kawu, 2018).

In that report, Sokoto state, located in the far North-West region of Nigeria, recorded the

highest poverty rate with 86.4%. Inversely, Niger state (North central) had the lowest

poverty rate with 43.6%. In way back 2016, however, Jigawa (North-West), had the

highest poverty rate with 95%. Interestingly, in the latest National Bureau of Statistics

report for 2018 released in January 2013, the figures showed a slight improvement on the

2016 report. Although the 2012 figures represent an improvement on the 2016 figures,

things remained quite the same for Northern Nigeria. The North-West had a poverty rate

of 71.4%, the highest in the country, followed by North-Eastt with 69.1% and the North-

Central 60.7% in third place (Audi, 2014).

In the North-East, Sokoto retained its position as the poorest state in the North and the

whole of the country, with 81.2% poverty rate. Katsina state recorded 74.5% poverty rate,

Jigawa 74.1%, Kebbi state 72% and Zamfara 70.8% poverty rate (Audi, 2014)

In the North-East, which came second in the overall national poverty rate average,

Adamawa state recorded 74.2% poverty rate, Gombe 74.2%, and Bauchi state 73%.

In the North-Central, Niger state recorded the lowest poverty rate, in the whole country,

with 33.8% while Nasarawa state recorded a staggering 74.1%. It should be noted that all

4
 the aforementioned states recorded over 70% poverty rates, except Niger state (North

central) which recorded 33.8%. The poverty is truly endemic and alarming (Audi, 2014).

In Keffi Local Government Area of Nasarawa State, several numbers of Almajiri children

are found in almost all corners and angles of the metropolis. They are in most cases, not

indigene of Keffi, but were sent down from a very far places in order to acquire Islamic

education. The children were most often identified because of their untidy appearance,

carrying of plates to beg for food and money from house to house and in the street.

Compared to 10 years back, today, the number of Almajiri is in a very fast increase. It is

against this background that this study intends to examine the role of poverty on the

increase in numbers of Almajiri in Keffi Local Government Area (Tanimu, 2016).

1.2 Statement of Problem

Poverty remains a systemic menace breeding insecurity, socio-economic deprivation and

instability, especially in the Northern part of the country where high level illiteracy and

child destitution prevails. The increased in numbers of Almajiri in recent years has

significantly caused outcry among both rural and urban dwellers. As a result of absences

from parents and other socio-economic factors, Almajiri children are mostly subjected to

several illicit acts and harmful socialization. Although, several researchers have laid

concerns about the effects and aftermaths of almajiri system, very few and limited

researches paid attention to the causes of increased numbers of Almajiri, especially in the

northern Nigeria. It is against this backdrop that this study deviates from the previous

research in this area because it intends to examine the role of poverty on the increasing

numbers of Almajiri in Keffi Local Local Government Area.

5
1.3 Research Question

This study attempts to answer the following questions:

i. What are the causes of poverty and Almajiri in Keffi Local Government Area?

ii. What is the influence of poverty on the increasing number of Almajiri in Keffi

Local Government Area?

iii. What are the effects of Poverty on Almajiri children in Keffi Local Government

Area?

iv. What are the government strategy in curbing poverty and Almajiri in Keffi Local

Government Area?

1.4 Objectives of the Study

The main thrust of this study is to assess the role of poverty on the increasing number of

Almajiri in Northern Nigeria: A study of Keffi town.

The specific objectives of the study are:

i. To assess the causes of poverty and Almajiranci in Keffi Local Government.

ii. To assess the influence of poverty on the increasing number of Almajiri in Keffi
Local Government Area.
iii. To ascertain the effects of Poverty on Almajiri children in Keffi Local
Government Area.
iv. To assess the government strategy in curbing poverty and Almajiranci in Keffi
Local Government Area.

1.5 Significance of the Study

The significance of this study is enormous. It will enhance knowledge in the area of

poverty and its concomitant effects on living conditions in Keffi Local Government Area

6
 and also increase understanding on the phenomenon of Almajiranci in Keffi Local

Government Area. Thus, it will provide significant recommendations to government and

policy makers on how to reform and control the challenges emanating from Almajiri

system.

This study will create awareness to parents and guardians on the impacts of Almajiri

system on child’s personality development which will serve as yardstick to adopt an

alternative that will encourage better socialization of their children.

The study will add to existing literatures on the subject matter. It will also serve as

reference point to further researchers who may be interested in studying the phenomena

of poverty and Almajiri system.

1.6 Scope of the Study

This research is concerned with poverty and the role it plays in the increase in number of

Almajirai in Keffi Local Government Area. Thus, this research focuses only on Keffi

Local Government Area as a case study.

1.7 Definition of Terms

Poverty: Refers to the general scarcity or dearth, or the state of one who lack a certain

amount of material possession or money. Poverty is a condition where people’s basic

needs for food, clothing, and shelter are not being met. Also poverty is associated with

the undermining of a range of key human attributes, including health. The poverty are

exposed to greater personal and environment health risks, are less well nourished, have

less information and are less able to health care , they thus have a higher risk of illness

and disability.
7
Almajiri (Learner): is someone irrespective of gender who searches for knowledge at

home or on transit and display high moral behaviour.

Mabaranci (Beggar): is any person who begs for assistance on the street or from house

to house as a result of some deformity or disability, children between the ages of seven

and fifteen 3who roam about with the purpose of getting assistance or arms, or even a

child who engages in some form of labour to earn a living.

Almajiranci is a process whereby one irrespective of gender goes in search of

knowledge at home or on transit and display high moral behaviour.

8
 CHAPTER TWO

LITERATURE REVIEW AND THEORETICAL FRAMEWORK

2.1 Conceptual Framework

2.1.1 Concept of Almajiri

Almajiri is a system of Islamic education practiced in northern Nigeria. Almajiri derives

from an Arabic word, rendered "al-Muhajirun" in English transliteration, meaning a

person who leaves his home in search of Islamic knowledge.

The word Almajiri is coined from “Al-Muhajirun” an Arabic work meaning ‘an

emigrant’ or ‘refugees to be granted alms —assistance’. It is usually used to refer to a

person who leaves the luxury and comfort of his home to other places or to a popular

teacher in the quest for Islamic knowledge. Historically, it was used to refer to those that

emigrated to Madina from Makkah, with the Prophet (S.A.W) after he was persecuted in

his place of birth and residence, Makkah (present day Saudi Arabia). It is hinged on the

Islamic concept of migration especially when knowledge acquisition is inconvenient and

insufficient at home.

Almajirci is the activities in which Almajiri (pupil/student of traditional Qur’anic

schools), get involve during the process of acquiring Qur’anic and Islamic education. It’s

an educational system that is primarily Islamic. According to Alkali (2011) Almajirci is a

semi-formal system of Qur’anic education in which children mostly boys, are sent by

their parents to take up residence with Islamic Malams, for instruction in the Qur’anic

and other Islamic texts. They further explain that it is originated from the Arabic root

word Almuhajirun which means “immigrants”, this is an allusion to the time of Prophet

9
Muhammad (SAW) when the people of Mecca migrated to Madina. Traditionally,

children would be sent to places far away from their parents, where they would be under

the custody of a Malam to acquire religious knowledge while also learning to fend for

them. They would beg for alms or serve in their teachers farms as a means of

compensation for their religious education and upbringing.

Also, studies by Ayuba (2019) indicate that Almajirci practice is religiously legitimized

since the Prophet (S.A.W.) was reported to have advised Muslims to travel in search of

knowledge even up to China. It is said in a Hadith that: “Who ever able to set out seeking

knowledge will be walking in the path of God until his return and who ever dies while in

pursuit of learning will be regarded as Martyr”

This is the reason why Islamic scholars travel and migrate to different part of the world in

search of knowledge with their students, but right from initial stage begging was not a

virtue of this practice as the Prophet of Islam that brought the Qur’an and knowledge of

Islam discourage begging. As the Prophet says that it’s better for a believer to go and cut

firewood in the bush and sell than begging.

Almajiri system of education started in Nigeria in a town named Kanem-Borno, which

had a majority of its rulers widely involved in Quranic literacy. More than 700 years

later, the Sokoto caliphate was founded by a revolution based on the teachings of the

Qur'an. Sokoto caliphate and Borno caliphate started running the Almajiri system

together. During this precolonial era, students used to stay with their parents for proper

moral upbringing. All the schools available then were in a close proximity with the

immediate environment of the students. Inspectors were introduced to go round the

10
schools and after inspection they report to the Emir of the province all the matters

regarding the affairs of the school. The schools were funded by the community, parents,

zakkah, sadaqqah and sometimes through the farm output of the students.

The collapse of Almajiranci and its subsequent gradual decline began in 1904, when the

British invaded and colonized the Northern Nigerian territories and seized control of the

state treasury. Emirs and rulers, who, hitherto, provided full support and funding for the

Almajirai, were deposed and some killed. The colonialists also refused to recognize

Almajiranci as an important educational system instead of they abolished its state

funding, arguing that they were mere religious schools. Alternatively, they introduced

Boko (Western education) and funded it.

With the loss of state support and the helplessness of the Emirs, Almajiranci thus

collapsed like a file of cards. The responsibility was then taken over by the local scholars

who saw it both as a moral as well as religious duty to educate the Almajirai for Allah’s

sake. Faced with scarcity of funds, and coupled with over whelming number of Almajirai

to cater for, Almajiranci continued to flourish with the support of the immediate

community. Even then, Bara (begging) was not encouraged; instead they resorted to

menial jobs to make ends meet.

The care of the Almajirai became overwhelmingly burdensome for the Mallams, with

poverty levels increasing in the country. The Mallams were left with no choice but to

send these Almajirai to beg from the society’s goodwill. They were assured that begging

is better than stealing. Furthermore, the economic crisis of the 1980’s which beset

Nigeria further impoverished a very large number of people. With the hardship biting

11
 harder, more and more parents sent their children into Almajiranci, to ease their financial

constraints.

2.1.2 Concept of Poverty

The Encyclopedia Britannica Encarta, (2014) defines poverty as a state of one who lacks

a usual or socially acceptable amount of money or material possessions. Poverty is said to

exist when people lack the means to satisfy their basic needs. In this context, the poor are

identified by a determination of what constitutes basic needs. These ‘Needs’ are “those

necessities for survival” covering those who fall below the population as a whole in terms

of nutrition, housing, clothing, health and education. According to Encarta (2014) having

adequate food can still place people as poor in the sense that “people without access to

education or health services should be considered poor even if they have adequate food”.

Poverty can be seen from two different perspectives. “moneylessness”, which means

chronic inadequacy of resources of all types to satisfy basic human needs such as

nutrition, rest, warmth and body care, and “powerlessness” meaning those who lack the

opportunities and choices open to them and whose lives seem to them to begoverned by

forces and persons outside their control. That is, by people in positions of authority, by

perceived “evil forces” or “hard luck”.

In another view, poverty may be seen as reflection of glaring defects in the economy as

evidenced in mass penury, pauperization of the working and professional class including

artisans, mass unemployment and poor welfare services. Poverty affects many aspects of

human conditions, hence there has been no universal consensus on the definition.

12
However three main schools of thought may be identified based on their conception and

definition of poverty.

The first school of thought which shall be referred to in this work as the “Absolutists”

base their conception and definition of poverty largely on wealth, income flow and

consumption. In general, this body of literature defines poverty in its absolute sense, as a

situation where a population or section of the population is able to meet only its bare

subsistence essentials of food, clothing and shelter in order to maintain minimum

standard of living (Bogunjoko, 2019). Poverty denotes absence or lack of basic

necessities of life including material wealth, regular flow of wages and income and

inability to sustain oneself based on the existing resources available (World Bank, 2012).

In a similar vein, Keely (2013) sees poverty as “a situation when the resources of

individuals or families are inadequate to provide a socially acceptable standard of living,

“a situation of insufficiency either in the possession of wealth or in the flow of income”.

Aluko (2015) defines poverty as “lack of command over basic consumption needs such

as food, clothing and or shelter”. To this school of thought poverty exists when income

and or consumption is (are) so low that people’s standard of living is below the minimum

acceptable level known as the poverty line. The poverty line is based on the level of per

capita income or consumption of individuals or households within a region or country.

For instance, the 1990 World Development Report (WDR) classified people whose

incomes fall below the upper line of US$ 370 (in 1985) as being poor and those whose

income falls below the poverty line of US $275, as very poor.

13
The German Government described poor people as “those who are unable to live a decent

life” because they lack basic necessities of life. They are degraded, for in the literal sense,

they live outside the grades or categories, which the community regards as acceptable.

McNamara described their condition of life as being degraded by disease, illiteracy,

malnutrition andsqualor. They are socially inferior, powerless and isolated. This school of

thought whose description is based solely on the consequences of poverty is herein

referred to as the “Consequentialists”.

United Nations Development Programme (UNDP), states that, poverty is hunger, lack of

shelter, being sick and not being able to see a doctor, not having access to school and not

knowing how to read. Poverty is not having a job, is fear for the future, losing a child to

illness brought about by unclean water. Poverty is powerlessness, lack of representation

and freedom, (World Bank, 2012).

In what seems to be the official definition of poverty by Nigeria government, the Vision

(2010) defines it thus; a condition in which a person is unable to meet minimum

requirements of basic needs of food, health, housing, education and clothing (Garba,

2011). Nagya (2012) defined poverty as lack of materials well-being, insecurity, social

isolation psychological distress, lack of freedom of choice and action, unpredictability,

lack of long-term planning horizon because the poor cannot see how to survive in the

present, low self-confidence and not believing in oneself.

UNDP (2011) is of the view that the poor are those who cannot afford decent food,

medical care, recreation, decent shelter and clothing to meet family and community

14
 obligations and other necessities of life. With this, it is not surprising that poverty is

recognized as a form of oppression.

In summary, Poverty can be located within the context of contradiction between the

resources available to an individual and the demand and condition of his/her

environment. Poverty is a dreaded condition of absence of capacity to maintain at least

the basic level of decent living. It is a hydra-headed condition which tends to restrict

people from socio-economic opportunities. As a complex and multi-dimensional

phenomenon, poverty goes beyond condition of lack of resources, it extends to social

inequality, insecurity, illiteracy, poor health, restricted or total lack of opportunity for

personal growth and self-realization. Onibokum and Kumuyi (2016) make the point

pervasively when they define poverty as a way of life characterized by low caloric intake,

inaccessibility to adequate health facilities, low quality education, inaccessibility to

various housing and societal fortunes (Garuba, 2011).

2.1.3 Concept of Almajiranci

Etymologically, the term ‘’Almajiri’’ is derived from Arabic word ‘’Al-muhajirun’’

which is being translated as “Migration” (emigrant or immigrant). It is traditional or non-

formal system of education where a learner or pupil seeking Islamic knowledge migrates

from his hometown to a popular teacher (Mallam). It is found majorly in the Northern

part of Nigeria (Guni, 2018). In Hausa land, Almajiri could take a form of: (a) A child

who engage in some form of labour to earn a living (Yushau, 2018). (b) Any person

irrespective of the gender who begs for assistance on the streets or from house to house as

a result of some deformity or disability. (c) Children between the ages of 7-15 years who

15
attend informal religious school who equally roam about with the purpose of getting

assistance or alms. Accordingly, “Almajiri” is an Arabic word (Almuhajirum) meaning

“migrants”. As referred to the time of prophet Muhammed (SAW) when the people of

Mecca migrated to Medina. It is a traditional method of acquiring Islamic knowledge by

memorizing the Glorious Quran. Among the Fulani/ Hausas, young boys between the

ages of seven to fifteen (7 – 15 years) are sent out by their parents or guardians to other

towns, cities, or villages, for Qur’anic education under the knowledgeable Islamic teacher

or scholar called Mallam. Bamback (2013) categorises Almajirai (plural of Almajiri) into

3 classes: “Gardi – (adult), Titibiri – (Adolescent) andKolo – (Infant)”. The Gardi (adult)

engages in intense labour or services for financial or material rewards while the Titibiri

(adolescent) and Kolo (infant) beg for food/alms. Almajiri is an educational activity

though which the Almajiri (learners of traditional Islamic knowledge), get involved

during the process of acquiring Quranic and Islamic education. It is an educational

system that is basically religious and Islamic. As noted by Alkali (2001), Almajiri is a

semi-formal education system relying solely on Quranic education, in which children,

mostly boys are sent by their parents to take up residence with Islamic Mallams, for

instruction in the Quranic and other Islamic texts. It also refers to the traditional

inculcation of children into adulthood (i.e., learning how to fend for themselves) usually

under the tutelage of a Mallam. More so, as a means of compensation for knowledge gain

and for their wellbeing, the students could serve in their teachers’ farm or beg for alms.

16
2.1.4 Mabaranci (Beggar)

According to the Oxford Advance Learner’s Dictionary a beggar “is a person who lives

by asking people for money or food”. Webster Dictionary of English Language defines

begging as an act “of soliciting for money, cloth, food etc. According to Jega (2013)

“Begging can be defined as direct or indirect soliciting of resources, goods or consumer

items either for basic subsistence as done by the needy or surplus accumulations resorted

to by the affluent in both cases without paying or rendering return services.

The Almajirai (beggars) also move about asking for cloth to wear because some parents

consider it as not part of their responsibility to feed and provide cloth for their children so

long as their children are sent to these Qur’anic schools.

The government also did not consider it as part of her responsibility to pay and provide

shelter to a Qur’anic school teacher. Therefore, both the teacher and the Almajirai are

compelled to beg due to the critical condition they found themselves.

As a first time visitor to motor parks around 7:00am in Keffi town you will see young

Almajirai (beggars) are rampant, the question that will quickly come to ones mind is how

many Almajirai remain in the school because of the huge number f them who are likely to

greet you with plats in their hand asking for aims.

Begging was not and is still not part of curriculum of such schools, it rather emerged out

of necessity. Begging become associated with the Qur’anic Education system only in

recent times.4 As a result of poor conditions of the schools and poor Economic levels of

most parents that send their children to such schools. The parents could neither provide

financial support to their children nor pay fees in what ever form to their teachers. The

17
children are therefore usually left completely in the hands of their teachers decide how

they survive. When the teachers are unable to feed them properly, the resort to begging.

Apart from almajirai, there are other category of beggars who are termed disabled

beggars. The disable beggars are individuals who are naturally debarred from

participation in specific life experiences. This category of people may also be referred to

as the handicapped, the challenged or the incapacitated. Depending on the nature of the

disability, they may fall within the brackets of the physically challenged, the mentally

disabled, the psycho-socially incapacitated or the psychiatrically impaired. Of recent,

they have been referred to as “people with special needs”. This is to ameliorate the

inadvertent stigma attached to the other terms. The domain of disability includes.

People who practice begging view it as a legitimate activity. Therefore, they do not feel

ashamed when they engage in it (Kwanashie, 2014). They do many forms of it, and may

resort to proficiently inventing methods and tricks in pursuit of money. These methods

and forms are numerous, for example: - Beggars may take children with them, especially

if they are their own, or renting them from families if they are childless in order to use

them in begging in exchange for a percentage of money given to the family of the child

(Mensah, 2017). - A person may claim to be mentally retarded and produce

incomprehensible words, or come up with vague signs in order to win people's sympathy

and obtain alms. They may also present official papers such as false checks, a medical

prescription, or other tricks for this purpose (Muhammad, 2019).

Begging became a way to obtain quick income in light of the circumstances and the

increase of high rates of poverty, unemployment, disease, etc. It has spread in Iraq under

18
 the economic embargo, displacement, unemployment and multiple crises of insecurity

and stability. The high rate of unemployment and the spread of diseases and epidemics

increased the number of the poor and needy as well as beggars (Nura, 2013).

2.2 Empirical Review

2.2.1 Causes of Poverty and Almajiranci

Alabi (2016) clearly without any prejudice enumerate some of the basic causes of

poverty. Accordingly, rural poverty is created and perpetuated by a number of closely

inter-linked socio-economic processes, policy induced processes, dualism, population

growth resources, management and environment, marginalization of women, cultural and

ethical factors, exploitative intermediation, internal political fragmentation and civil

strife, international process. Tanimu (2016) identified the causes of poverty to have been

uncovered in the following factors:

Lack of employment opportunities: Empirically, it has been discovered in several

studies that the ability to find and maintain employment is a major protagonist of poverty.

When jobs become scarce, there is a general increase in poverty rates.

Low level of education: The relationship between education and income is a familiar

one. Education is essential for national development; hence, it should not be a luxury for

the privileged few. Formal education not only enhances the quality of one’s life but it

also play greater role in material reward. Those with little education are disadvantaged in

the labour market. Apart from enhancing the employment opportunities of people,

education also serves to break the culture of poverty by reducing ignorance and innocent

misdemeanor (Tanimu, 2016).

19
 Large family size: Large family size is also known to contribute immensely to poverty

rate in most communities. Most community members do not appreciate the importance of

family planning as means of reducing poverty. High fertility and child mortality rates are

also one of the major causes of poverty in terms of education. In effect, if one has too

many children, it becomes harder to afford the education for all of them. Secondly, it is

pretty hard to feed and provide adequately for all (Tanimu, 2016).

Widespread corruption: The problem is when the phenomenon becomes widespread

and entrenched as a normal social practice. Corruption then generates large failures in the

system, preventing the implementation of laws themselves, and takes a seat at the core of

the causes of poverty( Anasi, 2016).

Ethnic division, conflicts and discrimination: Plenty of economic research indicates

that social tensions stemming from religious, ethnic, and racial divisions are frequent

causes of poverty too( Alabi, 2016).

2.2.2 Influence of Poverty on Increasing Number of Almajiranci

Just as needle injects content into the body, poverty remains a systemic menace breeding

insecurity, socio-economic deprivation and instability, especially in the Northern part of

the country where high level illiteracy and child destitution prevails.

The resultant impact of poverty continues to prey on community and family’s socio-

economic decisions with rising perception of child marriage and Almajiri system as

opportunities to escape chronic poverty or alleviate socio-economic burdens.

Poverty is considered to be the most important cause of child labour and it deprives

children of schooling and acquiring human skill. The poor children grow as unskilled

20
workers and earn low wages in adulthood. So, poverty persists and the parents are forced

to send their children to work and a child-labour trap is formed. The econometric analysis

using state level panel data in the Nigerian by Onu (2009) demonstrates that poverty,

illiteracy and child labour are significantly correlated. The Almajiri system in Northern

Nigeria has long outlived the purpose it was earlier set to accomplish. Instead of being a

breeding ground for the learned ‘Ulamas’ who are trained bearers of Islam as a religion, it

has unfortunately become one of the major causes of poverty in Northern Nigeria and a

veritable avenue for the mass production of miscreants, thugs and vagabonds.

Through the system, children between the ages of 6 to 12 years are displaced mostly from

rural areas by their ignorant parents to the cities, without provisions, to study the Holy

Qur’an under harsh and despicable conditions. Apart from roaming the streets with cups

and begging while dressed in rags, scavenging for food remnants, the children are

involved in various kinds of forced labour and live under bridges, in motor parks,

mosques or market stalls. This further exposes them to different kinds of health, physical

and psychological hazards.

The awful practice has resulted anti-societal behaviours with many Almajiri children

losing their lives to violence, jungle justice, hunger and diseases. After successful

completion of the Holy Qur’an, the have prospects mainly in petty menial jobs. They are

condemned to menial jobs, since they have no skills at hand. They resort to pushing

wheelbarrow, touting and so on to earn a living. They remain as untrained armies

available to anybody poised to ferment trouble. They have their own axes to grind

against their parents, authorities and the society at large. The system must be stopped,

reviewed and integrated into our educational system.

21
 Meanwhile, poverty, poor educational attainment and strong social and religious

traditions are drivers of child marriage and street begging in Nigeria. Most Nigerians

agree that the current insecurity is worsened or aided by the high level of poverty in the

northern part of the country.

2.2.3 Effect of Poverty on Almajiri Children

Now on the streets, the Alrnajirai became susceptible to all sorts of societal ills. Hungry,

malnourished, wounded, rushing for rotten and left over foods, the Almajirai strived to

stay alive. They roam about dirty, tattered, dishevelled, bare- footed, pale and with flies

feasting on their harmattan cracked lips and dry faces, which is filled with rashes and

ringworms. Left to their own devices, they became exposed to all kinds of danger.

Ibrahim (2018) noted the proneness of such children to becoming thieves, robbers, male

prostitutes, etc. They became readymade tools, to be manipulated by any individual with

influence i.e. robbers, religious bigots and crooked politicians. Barde (2018), Yunusa

(2014), and Sule- Kano (2017) were of the view that all the fanatics who fought in the

Maitatsine uprising in Kano (2010), Borno (2021) and Kadurra (2013) were either

Almajirai or graduates of the Almajiri system of education.

The Almajirai fall among the category of destitute in Nigeria and specifically, Northern
Nigeria. They constitute 7 million street-begging, maladjusted, aggressive and violent-
driven socio-neglects of Northern Nigeria ( Adetoro, 2010).

Some analysts are of the view that Almajirai are serving as potential tools of the

insurgency of Boko Haram that is ravaging the Northern part of Nigeria since 2009. In a

vanguard Newspaper Report of 24m, February, 2012, the federal government raised an

22
alarm that the Boko Haram sect were infiltrating some Islamic centre’s in the North to

indoctrinate and recruit young pupils to expand it is membership.

Adetoro (2010) had warned that the Almajirai system of education could become a

potential threat to Nigeria’s national security if not harmonized with the western

universal basic education system in the country. This was evidential by the news media

report that a 15- year old Almajiri was the suicide-bomber at the Maiduguri central

mosque after the Juma’at prayer on 13m July, 2012. The attack claimed l0 lives with the

narrow escape of Shehu of Bornu and the Borno state Deputy Governor.

Alinajirai can also serve as sponsored thugs to reckless and desperate politicians during

elections. Due to their poor living conditions, they are easily enticed by monetary gains to

wreck havoc on fellow citizens, and perceived opponents. The 2011 post-election

violence in some parts of Northern Nigeria is a case in point. The arson, killings and

destructions that took place were mostly carried out by youths, consisting mostly of

hoodlums and thugs.

According to Bass (2014), the global phenomenon of Almajiri can be attributed to several

factors. The rapid population growth of many less developed countries, high rates of

unemployment, inflation and low wages have contributed to occurrence and necessity for

parents to engage their children in Almajiri system of education. The almajiri are children

living under a horrific condition, few of them do not know their homes or who their

parents are as they are left early in life. These children had no option than to follow other

group of children that came their way. This group of children are normally under a

teacher (mallam) who is vast in the Islamic knowledge. In the mornings, they are seen

23
 following a bean cake (kose) seller who approaches a buyer to buy her kose and

distribute it as sadakah (gift offering) to these children. In most cases these children

population is large and their mallam (teacher) will have no option than to send them out

to beg.

A very pathetic aspect of their lifes is what they eat, they do not care about the nature of

the food cooked, fresh or stale and it can be picked from anywhere. From their

appearance too they rarely take their bath. It is surprising however to see that they rarely

fall sick. Osuala (2010) quoted Abdulkareem Kwando a medical doctor as saying that,

‘the condition under which these street urchins lives makes them to develop very strong

immunity to illnesses and diseases, which baffle medical practitioners.’ They are growing

in geometrical progression a population too large for individuals to handle; this has led

the Quranic education system into a modern form of slavery and unimaginable child

abuse.

2.2.4 Government Strategy on Curbing Poverty and Almajiranci

One of the treatments for the phenomenon of begging is activating the government's role

in implementing laws related to improving the individual's condition and social

protection. Moreover, the government should also activate contemporary laws that limit

the phenomenon of unjustified begging, the most prominent of which are the following:

1 - The Nigerian government established a social protection system in 2005 to help the

poor and overcome the negative impact of economic reforms. In 2006, the state budget

also set up for the first time a comprehensive program for social protection for the poor in

the form of cash payments. This included the infirm (i.e. the senior aged, widows,

24
divorced women, the unemployed and the handicapped (Ministry of Planning, 2018). The

age of the disabled (i.e. old age) has been determined as +60year old, so every person

over this age bracket is considered old age (Giddens, 2018). Most studies on poverty

determined poverty lines, as was previously mentioned, that an individual becomes poor

if the level of their income or spending falls below the minimum level required for living

(Utomi, 2019).

The dependency ratio for the population of +65 has reached 64.46% in Nigeria. It is also

noted that the percentage of deprived families is 20% for the year 2006. A set of

recommendations were issued in the second polar seminar on law and political science,

which was held in Baghdad in 1969. These combined punishment and measures to

prolong the penalty period, which helps prevent the perpetrator from resuming normal

life. When the nature of the perpetrator requires treatment, it becomes futile to apply the

punishment to them and delay the treatment period (Behnam, 2016). The Iraqi legislator

has tended to take a set of necessary measures towards beggars. It has been approved to

increase the state‟s role and for various age groups in Baghdad and the governorates to

accommodate unacceptable cases of begging such as the elderly, the infirm, and the

needy who do not have a breadwinner or livelihood resource. This is to rehabilitate them

in organized workshops to benefit from their productive capacity and to have them

engaged in generating financial returns (Al-Mashhadani, 2019). Among the legal articles

and necessary measures to curb begging are the following: (Article / 390-1-):a penalty of

imprisonment for a period of not less than one month and not exceeding three months is

imposed on every person who has completed eighteen years of age and found begging on

a public road or in a public place or enters a house or a place attached to it without

25
 permission for the purpose of begging. The penalty shall be imprisonment for a period

not exceeding one year if begging was by feigning an injury or a disability or wounds, or

by using any means of deception to gain the public's favour, or by, exposing an injury or

disability, or not refraining from begging. Article (390-2-) states that if the perpetrator of

these acts has not yet reached the age of eighteen, the provisions of juvenile liability shall

apply in his regard in the event of committing the crime of begging. (Article 391): instead

of convicting the beggar with the penalty stipulated in the previous article, the court may

order that she/he be deposited for a period not exceeding one year in a house for

employment if she/ he is able to work or place him / her in a shelter or home for the

elderly or a recognized charitable institution. Article (392): whoever induces a person to

beg is punished with imprisonment for a period not exceeding three years5. - Activating

the role of non-governmental organizations and institutions: social and popular

organizations, civil society organizations, institutions and unions have an important and

effective role in the prevention and treatment of juvenile delinquency. This can be done

by employing them and disposing of the surplus and educating them according to

scientific educational programs. Youth centers can give fruitful results in this regard if

they are equipped with human cadres specialized in the field of social service.

2.3 Theoretical Framework

For the sake of this research, the Marxist framework will be employed. This to enable the

understanding of the Almajiri phenomenon and its relationship with poverty, the socio-

economic, political and cultural structures of the people has to be looked into.

There are many theories about man and society. This study, however, this study will

adopt the Marxist perspective which focuses on the observation that in order to survive,

26
man must produce food and material objects. In doing so, man enters into a form of social

relationships with other people in the society. Man, thus become both the producer and

the product of society. Haralambos (1980) opined that; "man makes society and himself

by his own actions. History is therefore the process of man's self creation. Yet man is also

a product of society. He is shaped by the social relationships and system of thought which

he creates. An understanding of Society therefore involves an historical perspective

which examines the process whereby man both produces and is produced by social

reality. “This theory posits that the major contradictions which propel change are found

in the economic infrastructures of society. These contradictions are between the forces

and relations of production. The relations of production are social relationship which men

enter into in order to produce goods.

The forces and relations of production together form the mode of production. This is

where society is divided into stages of development. Starting from the communal, slave,

feudal, capitalist, socialist and lastly the communist (Utopian) modes of production. The

relationship between classes is antagonistic and conflictual. In this regard, Haralambos

(1980-538) noted: "throughout history, opposing classes have stood in constant

opposition to one another, carried on an uninterrupted, now hidden, now open fight that

each time ended either in a revolutionary reconstruction of society at large, or in the

common ruin of contending classes. Class conflict forms the basis of social change."

These class divisions arise because of the difference of relationship of the contending

parties to the forces of production. At one end of the relationship spectrum is the ruling

class which owes its dominance and power to its control and ownership of the forces of

production. At the other end of the spectrum is the subject class which lacks control and

27
ownership of these forces. Productive labour is performed by the subject class yet a large

part of the accruing wealth is appropriated by the ruling class. The interests of the

members of these societies are never compatible, because one class always gains at the

expense of the other. They stand as oppressor and oppressed, exploiter and exploited.

According to Marx, a good example of such antagonistic relationship is the type between

capitalists and workers. Marx submitted that this antagonistic class struggle will only

come to an end when society reaches the communist (utopian) stage. In this stage

according Marx, all productive forces will be shared equally for the benefits of all,

exploitation will cease, and class struggle will end.

Marxism stresses that the various parts of society are interconnected and exert an

influence over one another. Thus, economic, political and religious institutions can only

be understood in terms of their mutual -effect. However, economic factors exert the

primary influence and largely shape other aspects of society.

To proponents of this perspective, the human family teaches the child it's most

fiundamental values as well as its most basic skills. Wilmot (2015) noted that the family

teaches the child worldviews, attitudes, speech pattern, religious beliefs, principles,

Ethics. It is also the family that mediates and supervises the child's passage into the wider

society. But society itself determines the shape of the family and its capacity to perform

its functions. It’s political, economic, cultural and religious structures have different

impacts on families.

The Marxist perspective, which has been our focus, has clearly shown that family plays a

major role in character shaping and development of an individual. But the family's

28
capacity to perform such functions is determined by political, socio-economic and

cultural structures of the society. Almajiranci in Northern Nigeria including Keffi Local

Local Government Areacan be seen to be operating within this context. In Muslim

communities of Northern Nigeria, Qur‘anic education is an integral part of their culture

and tradition, which predates, and to some still supersedes, western education. It provides

training and produced teachers and scholars. The degeneration of Almajiranci into its

present state of being unable to cater for the Almajirai had its roots in the history of the

political/ socio-economic and cultural transformation of the Nigerian society.

In light of the above argument, the Marxist theoretical framework is employed for this

study because it has been found to be very useful in understanding the political, socio-

economic and cultural structures of the Northern Nigerian Muslims. This will further help

in ascertaining if poverty contributes in the increase of Almajirai in Keffi Local

Government Area.

29
 CHAPTER THREE
RESEARCH METHODOLOGY

This chapter is concerned with the various methods used in carrying out this study.

The methods include research design, sample and sampling techniques, population

of the study, method of data collection, method of data administration as well as

method of data analysis.

3.1 Location of the Study

The history of Keffi dated back to the history of Magaji Dan Yamusa. The area

referred to as Kafi (Keffi by the brirish) which was founded in circa 1770 and was

a barrier fortified with ancient walls round it for protection against foreign

invasions, particularly from Abuja to the West.

Keffi Local Government is of one the 13 Local government of Nasarawa State

situated as the Western Zone of the State. It is among the oldest local government

in Nasarawa State established in 1996 by the then head of State, Commander

Abdullahi Ibrahim. The local government has different ethnic calibers; the major

ones include Hausa Fulani, Eggon, Gwandara and others, Fulani. The Local

Government shared boundaries to the East by Nasarawa, to the South by Kokona,

to the North by Karshi. The occupation of inhabitants of Keffi is predominantly

farming, hunting, business and civil service. The local government has the total

population of 28,019 (2017 Projection).

30
3.2 Research Design

This study adopted a survey research design. According to Anikweze (2013)

survey research design is a design that entails the collection of data attained by

asking individuals questions either in person or using a questionnaire.

3.3 Population, Sample Size and Sampling Techniques

The target population for this research work is the Almajirai schools in Keffi local

Government Area of Nasarawa State, with a total population 2800. The study

covered Almajirai schools in five areas which include, Kofar Kaura, Tsohon

Kasuwa, Dadin Kowa, Kofan Pada and Kofar Hausa.

Sampling is the collection of data from a particular group of interest. In other

words, it refers to a part of a population observed for the purpose of making

scientific statement or taking decision about the population. According to Kenny

(1975) Sampling is the collection of information and drawing of inferences about

the population of the universe.

To determine the sample size, the study adopted determination formula in social

sciences propounded by Taro Yamane (1967) thus:

N
x=
1+ N ( e ) 2

Where x = Sample size

N = the total population
e = Margin of error (0.05)
Thus, the sample size is as follows:

31
 2800
x=
1+2800 ( 0.05 ) 2

2800
x=
1+2800 ( 0.0025 )

2800
=350
8

Approximately, the sample size of the study is 350 participants.

In determining the participant, simple random sampling was used to select the

sampled respondents.

3.4 Method of data collection

In generating data for this study, two main sources were used by the researcher.

These were primary source and secondary source. Instrument for this study is the

questionnaire which is structured with questions on the socio-demographic

information of the respondents and general questions on the effects of orphanage

home in the development of child personality. The questionnaire was constructed

on the research question of the study for content analysis.

The questionnaire is a document which contains a list of questions arranged in a

predetermined order (planned order) and used to extract answers or information

from respondents. The question contained close-ended questions structured to get

the appropriate responses for the study.

32
3.5 Method of Data Procedure

For the sake of efficiency, the researcher personally administered the

questionnaire in the selected orphanage homes. The researcher had earlier on

visited the selected orpahanges to seek permission from the authority. Then using

the simple random technique, the questionnaire was administered to the

respondents.

3.6 Method of Data Analysis

The data that was collected from the questionnaire were analyzed descriptively

according to the sections of the questionnaire using table of frequency distribution

and percentages. The personal data is in the first section, while other sections B, C

& D are questions raised in line with the research objectives. The data collected

were analysed using simple percentage and frequency distribution tables.

3.7 Validity and Reliability of Instruments

3.7.1 Validity

To ensure the face and content validity of the instrument, copies of the initial draft of the

instrument is presented to the supervisor and two experts in Sociology from the Faculty

of Social Sciences, Nasarawa state University Nasarawa.

The questionnaire was scrutinized for face and content validity by the experts who know

much about educational research methods. The experts determined the accuracy of

content, appropriateness of language and readability of the instrument. Based on his

suggestions and recommendations, necessary corrections were made on the draft

33
 questionnaire. This enabled the researchers to established logical validity consensus

index of 0.78

3.7.2 Reliability

To test the reliability of the instrument, a pilot test of the questionnaires were carried out.

A total of 2 teachers and 15 students were randomly selected from a junior secondary

school who are part of the target population, but not part of the sampled. A test- re- test

method was used. According to Johnson (1977), test-retest method is one of the effective

methods of measuring reliability. After the first test, an interval of 4 days was given

before the second test was carried out. After the re-administration of the questionnaires,

the responses were collected, scored and computed using the Pearson product-moment-

correlation coefficient with associated Spearman, Brown Correlation formula to establish

the reliability index of 0.72

34
 CHAPTER FOUR
DATA PRESENTATION AND ANALYSIS

4.1 Analysis of Data

The study hereby presents the data from the information conducted with the respondents

in Keffi. As Bryrnan explains, the unstructured interview is more like a conversation. The

respondent is then allowed to respond freely, with the interviewee simply responding to

points that seem worthy of being followed. The responses of 120 respondents on this

topic is presented using tables, percentage and frequency distribution. The questionnaire

is divided into two sections of socio-demographic data and the general opinion of the

respondents.

4.2 Demographic Characteristics of the Respondent

Table 1: Age of the Respondents

Age (Years) Frequency Percentage

05-10 15 12.5
11-15 50 41.6
16.20 30 25
21-25 20 16.6
26-above 5 4.2
Total 120 100
(Source: Field Survey, 2023)

Information in table 4.1 show that age of respondents which is divided into 10 of the

respondents are of 05-10 years which represent 12.5% of the sample. 50 of the

respondents are of 11-15 years and constitute 41.6% of the sample while 30 of the

respondents are of 16-20 years and represents 25% of our sample. 25of the respondents

35
are of 21-25 years constitute l6.6% of the sample while 5 of the respondents are of 26

above years making up 4.2% of the sample. This shows that majority of the respondents

are between the age of 11-15 years 41.6%vwhiie those of age 26 above years constitute

the lowest age bracket of only 4.2%.

Table 2: Sex of the Respondents

Sex Frequency Percentage

Male 120 100
Female 0 0
Total 120 100
(Source: Field Survey, 2023)

Table 4.2 shows that 120 of that respondents were male which represents 100% of the

sample while 0 of the respondents were female which represents 0% of the amp1e. This

implies the involvement of more male respondents in the sample than the female.

Table 3: Marital Status of the Respondents

Marital Status Frequency Percentage

Single 70 58.3%
Married 25 20.8
Seperated 5 4.2
Widowed 7 5.8
Divorced 13 10.8
Total 120 100
(Source: Field Survey, 2023)

From the above table marital status distribution of the respondents shows that majority of
the youth in Keffi are single 70 with a percentage of 58.3% and separated are only with
few with 5 respondents and with a percentage of 4.2%, married are 25 with a percentage

36
of 20.8%, widowed are 7 with a percentage of 5.8% while divorced are 13 with a
percentage of 10.8%.

Table 4.4: The State of Origin of the Almajirai

State Frequency Percentage (%)

Adamawa 19 15.8
Kaduna 20 16.6
Kano 16 13.3
Jigawa 30 25
Sokoto 25 20.8
Kebbi 10 8.3
Total 120 100
(Source: Field Survey, 2023)

In term of state of origin, 19 out of 120 Almajirai, or 19 (15.8%). come from Adamawa,

20 (1 8.10%) came from Kaduna, 16 (13.3 %)came from Kano, 30 (25°%) from Jigawa,

25 (20.8%) come from Sokoto, 10 (8.3%) came from Kebbi state. This data reveal that

Jigawa state, the poorest in northern Nigeria, and Nigeria in general with 81.2% poverty

rate, had the highest number of Almajirai coining from there. This is not a mere

coincidence, but a confirmation of the relationship between poverty and Almajiranci.

Table 5: Educational Status of Respondents

Educational Status Frequency Percentage (%)

Primary 20 16.6
Secondary 30 25
Tertiary 0 0
Others 70 58.3
Total 120 100
(Source: Field Survey, 2023)

37
 From the table 4.4 above, 20 (16.6%) of respondents have primary school education, 30

(25.%) were secondary leaver while 0 (0%) of the respondents have no tertiary education,

70 (58.3%) have others forms of education.

Table 6: Occupation of Respondents

Occupation Frequency Percentage (%)

Civil Servant 20 16.6
Business 30 25
Farmers 40 33.3
Mallam 30 25
Total 120 100
(Source: Field Survey, 2023)

When asked about their parents occupation, 20 (16.6%) said doesn’t civil servant, 30

(25%) said business, 40 (33.3%) said their parents engaged in farming, while 30 (25%)

said their also a Mallam. This is also revealing because most of the poor people in

northern Nigeria are engaged in subsistence farming which is barely enough for their own

survival.

SECTION B

4.3 General Opinion of Respondents on the Poverty and the Increase the Number of

Almajirai

This section present data gotten from inquiry made to gain insight on the increase in

number of almajiri and it is done to confirm the research topic, the poverty and the

increase in the number of Almajirai in Keffi Local Government Area.

38
Table 7: We were enrolled into Almajirai school to acquire Qur’anic education.

Variable Frequency Percentage (%)

Yes 70 68.4
No 50 31.6
Total 120 100
(Source: Field Survey, 2023)

From the table above, shows that a whooping 70 out of 120 (68.4%) representing 68.4%

said it’s in order for them to acquire education, 50 or 31.6% said it’s for him to be able to

succeed his parents. This is evident because leaning the religion is a duty to all Muslims.

Parents are require to socialize their children right from childhood to observe Islamic

tenets such as cramming the Holy Qur’an and learning how to live according to Islam

injunctions, of the girls had attended an order formal school while 80 which (72.73%) of

respondents were not have school.

Table 8: Reasons for not attending schools.

Reasons Frequency Percentage (%)

Parental Attitude 40 33.3
Insufficient funds 80 66.7
Total 120 100
(Source: Field Survey, 2023)

From the table above, show that 40 (33.3%) respondents were involve in almajiri because

of their parents think it is very important to have the knowledge which represents

(33.3%) while 80 respondents were insufficient funds by their guardians which represents

(66.7) of the sample. This implies the involvement of more people because of insufficient

funds.

39
Table 9: Do you think it is important to educate boy-child with almajiri education.

Variable Frequency Percentage (%)

Yes 70 68.4
No 50 31.6
Total 120 100
(Source: Field Survey, 2023)

This table clearly shows that 70 (58.3%) respondents indicate that (58.3%) represents
majority of parents think it is important to educate the boy-Child with almajiri education
while remaining 50 of respondents which represents (41.7%) think there is no need to
educate a boy-Child with the knowledge of almajiri.

Table 10: School Preferred

School Level Frequency Percentage (%)

Almajiri 65 54.2
Western Education 55 45.8
Total 120 100
(Source: Field Survey, 2023)

This table clearly shows that only 65 parent interviewed which represents (54.2%) prefer

Almajiri schools while 55 respondents represents (45.8%) prefer western education after

observing the mode and manner in which both western and almajiri schools operate and

answer gotten from the interview conducted, it can be said that Almajiri is not only

preferred by parents in Keffi Local Government Area.

40
Table 11: Do you have any source of income

Income Frequency Percentage (%)

Parents 50 41.7
None 70 58.3
Total 120 100
(Source: Field Survey, 2023)

From the table above, show that 50 out of 120, represents 4 1.7% said yes, they get
money or other provision from their parents, on the issue of whether they receive money
or provision when they are being enrolled, 70 or 58.3% said no, they don’t receive
anything.

Table 12: How do you communicate with your parents.

Options Frequency Percentage (%)

By Phone 40 33.3
Visits 80 66.7
Total 120 100
(Source: Field Survey, 2023)

From the table above, show that on the issue of how often they get in touch with their

parents, 40 out of 120, representing 33.3% said they only talk to their parents on phone,

while 80 or 66.7% said they go on occasional visits.

Table 13: How Almajiri Get Food to Eat

Options Frequency Percentage (%)

Bara (Begging) 90 75
Labour (Contract) 30 25
Total 120 100
(Source: Field Survey, 2023)

41
From the table above, show that as regard their feeding, it’s source and frequency, 90 out

of 120 representing (75%), said they get their meal through Bara (begging), while 30

(25%) get their meal after they carry out some labour work. This is further evidence on

the fact that the moment those Almajirai leave their home to go to school, they are

exposed to all sorts of harm including social nuisance.

Table 14: Did you receive any assistance from member of the public

Assistance Frequency Percentage (%)

Public 85 70.8
None 35 29.2
Total 120 100
(Source: Field Survey, 2023)

From the above indicate that 85 of respondents (70.83%) said yes they receive assistances

from the public while, 35 (29.17%) said no. when further asked as to form of assistance

they get, they receive assistance in form of food only, and some responded said that they

get food and money. This shows that the host community and it’s member provide a lot

of assistance to the Alrnaiirai. This assistance goes a long way in cushioning and

ameliorating the numerous plights of the Almajirai. By ensuring that the Alrnajirai

receive the best care that they can give, they have touched their lives positively.

42
 CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATIONS
5.1 Summary

This study sets out to examine poverty and the increase in the number of Almajirai in

Northern Nigeria. In other words, it specifically sets out to find, and explain the

relationship between the level of endemic poverty in Northern Nigeria and the increase in

the number of Almajirai. It also seeks to find out what the members of

society/community are doing to help in ameliorating the plights of Almajirai. It was

found that acquiring Islamic education is obligatory to the Muslim, hence the reason

given by most respondents when asked about why children get enrolled into Almajiranci.

It was also found out that most of the parents that enrolled their children into Almajiranci,

are low-income earners who can’t even keep records of their annual income, due to

family obligations. They literally live everyday by the earnings of that day. A significant

finding of the study revealed that most parents of the Almajirai belong to the poor

peasantry (most are subsistence farmers) and other low-income earning section of the

Nigerian society. Thus, poverty has been indicated to be one of the major reasons for

parents enrolling their children into Almajiranci.

The study also found out that the host communities of these Almajiri schools are indeed

playing a big and important role in the lives of the Almajirai. This is because apart from

helping the Almajirai with basic necessities such as food, clothing, money, they also

make charity donations to the Mallams of these schools.

Some members of those communities also employ the labour and services of the

Almajirai like washing of clothes, cutting of firewood, farming and even household

43
 chores. They either get paid at the end of the day, or get compensated with food, cloth,

etc.

Another important finding relates to the increase in the number of Almajirai in Northern

Nigeria. It was found that there is a yearly increase, and more significantly, in the last 10

years, the number of Almajirai has increased. This is not surprising, considering the fact

that Northern Nigeria has consistently been the poorest region in Nigeria, in the last 10

years. In addition, successive poverty statistics released by the National Bureaus of

Statistic (NBS) has had a North-Western state as the poorest state in the whole of the

country. In fact, the state with the highest number of Almajirai interviewed (Sokoto) is

also the poorest state in Nigeria presently. This is not a mere coincidence.

It was also established that some still see Almajiranci as the best way of acquiring

Islamic education. Some parents and even the Almajirai, also see it as a form of

preserving a long held tradition and following the footsteps of those that came before

them. It was also found that bara (begging) still remains the Almajirai first and surest way

of getting their meals. This is despite the charity donations that they get from the public.

5.2 Conclusion

It has been established by the study that poverty plays a very big role in the increase in

the number of Ahnajirai in Northern Nigeria. This is due to the low socio-economic

status of their parents, and the fact that majority of these parents belong to the poor

peasantry and low-income earning segment of Nigeria, and Northern Nigeria in

particular.

44
 It is also evident that parents who‘ passed through Almajiranci tend to send their children

to Almajiri schools. Preservation of family tradition, and following in the footsteps of

ancestors was advanced as reasons for these enrolments.

Significantly, the host communities/members of the public are also doing their very best

in helping these Almajirai. Their assistances, in form of food, clothing, money, etc.

always come in handy for the Almajirai, who are always, and perpetually in need of such

kind assistances.

5.3 Recommendations

It is clear that the phenomenon of Almajiranci, which has posed political, social as well

as economic problem to Northern Nigeria, is largely associated with the low socio-

economic status of Muslim communities in Northern Nigeria. It is also a fact that in order

to intervene and implement reforms, the contribution of all stakeholders is needed. These

stakeholders include the government, parents, Mallams and the Muslim commtmities.

The Federal Government recently rolled out an Intervention Strategy policy dubbed the

Tsangaya Education System, which is aimed at alleviation the suffering of the Almajirai

and incorporating Almajiranci into the modern system of education, without interfering

with the basic tenets and goals of the Almajiri system of education. The aim‘ of this

intervention policy is to build modern classrooms and equip them with modem facilities

for the formal education of the Almajirai. This is without interfering with the primary

objective of the Almajirai, which is acquiring Islamic education. This 'intervention is

targeting about 10 million Almajirai in Northern Nigeria.

45
This is quite impressive. However, the phenomenon of Almajiranci requires much more
than that. Consequently, the following recommendations are made:

The State and Local governments should assist and complement the efforts of the Federal

Government in implementing this intervention strategy. The Federal Government should

also increase the revenue allocation of States and Local governments, so as to enable

them give more commitment into assisting the Tsangaya Education System on a

sustainable basis.

(l). Enlightenment campaigns and mass sensitizations through the various forms of

media, should also be carried out to convince the Mallams, parents, general public and

even the Almajirai to embrace and support the reforms being introduced.

(2) In addition, the Almajirai should be encouraged into learning vocational skills to

improve their living standards and means of earning a living. These skills should be

impacted to them through the newly introduced Tsangaya Education System.

(3) Governments, at all levels, should Endeavour to improve the living standards and

socio-economic well-being of the people, especially the poor peasants of Northern

Nigeria. This is because the study has revealed that most parents of Almajirai were low-

income earners, poor peasants, whose main occupation is subsistence farming. These

people have barely enough to eat, not to talk of taking care of other responsibilities.

When the lives of these people are improved, the number of children enrolled into

Almajiranci will drastically reduce, as parents will find no need or justification to send

their children into Almajiranci.

46
(4). Phjlanthropists and other well meaning individuals of the society can also

contribute their quota by taking over the responsibilities of children from poor families,

who face the danger of being enrolled into Almajiranci due to poverty. They can also

offer scholarships, or even build modern Islamic schools at highly subsidized rates for the

children of the poor. This could go along way in alleviating the phenomenon of

Almajiranci in Northern Nigeria.

47
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 APPENDIX I

Department of Sociology,
Faculty of Social Sciences,
Federal University of Lafia,
September, 2023
Dear respondent,

I am a final year student of the above named school. I am conducting a research on the topic:
POVERTY AND THE INCREASING NUMBER OF ALMAJIRAI IN KEFFI LOCAL
GOVERNMENT AREA OF NASARAWA STATE NIGERIA. The purpose of this interview
is strictly for educational pursuit and will be treated in strict confidential.

Thanks for taking your time to respond to this interview.

Yours Faithfully,

Researcher

51
 APPENDIX II

QUESTIONNAIRES

You are please requested to give your answer to the question by ask you.

SECTION A: DEMOGRAPHIC DATA

1. What is your sex?

(a)Ma1e [ ]

(b) Female []

2. What age group do you fall under?

(a) 5-10 [ ]

(b) 11-20 [1

(c) 21-25

3. What is your marital status? ,

(a) Single []

(b) Married [ ]

(c) Divorced [ ]

(d) Widowed [ ]

4. What is your educational attainment?

(a) Primary [ ]

(b) Secondary [ ]

(c) Vocational and others [ ]

5. “That is your occupation?

52
(a) Farmer [ ]

(b) Trader [ ]

(c) Student [ ]

SECTION B: THE CONTRIBUTIONS OF MEMBERS OF THE PUBLIC

TO ALMAJIRAI

6. Are you aware of any Almajirai Schools in Keffi local government area?

(a) Yes [ ]

(b) No

(7) What are the Almajirai Schools that exist in Keffi local government area?

(8) Do you agree that Almajirai encounter obstacles in Keffi?

(a) Agree [ ] (b) Disagree [ ]

(9) What are the obstacle facing Almajirai in the discharge of their activities?

(a) Lack of Finance [ ]

(b) Lack of accommodation [ ]

(10) Do you believe that Almajirai is importance?

(a) Yes [ ]

(b) N0 l ]

(11). What are the like ways to improve the role of Almajirai in Keffi local government area?

SECTION C: ORAL INTERVIEW FOR MALLAMS

Q1. What class of Mallam do you belong to?

Q2. How long have you been a Mallam? _

53
Q3. What Almajirai activities have you initiated and executed to develop your

people?

Q4. What are the problems and challenges faced while executing this or these activities (s)?

Q5. How can this or these problems and challenges be resolved?

Q6. What can be done to enable Almajirai carry out their knowledge(s) effectively?

54