This study is aimed at Teachers
moral standings and its effectiveness on religion in Nation Building, a case
study of Amuwo odofin Local Government Area, survey research design was adopted
for this study. Stratified sampling technique was used for the selection of
forty Christian religious teachers from ten senior secondary schools in Amuwo
odofin local government area of Lagos state. The questionnaire was developed
for data collection, findings of this study reveals that Christian religious
teachers moral standing affects the nation building.
the basis of this findings, suggestion were made that the effectiveness of
teachers moral standing should be evaluated in a way that it will affect the
way of progress and development of the nation. Also the level at which a
teacher’s personal attitude and how teacher’s moral standing can contribute to
the betterment of the nation and the necessity of a good value and moral system
that will affect the nation’s development.
is also my sincere hope that the recommendations in this research work will be
carefully considered and utilized for the greater glory of GOD and the
development of our nations building.
TABLE OF CONTENTS
of contents vi
CHAPTER ONE: INTRODUCTION
1.1 Background of the Study 1
1.2 Statement of the Problem 2
1.3 Purpose of the Study 3
1.4 Research Question 3
1.5 Hypothesis 4
1.6 Scope and Limitation 5
1.7 Significance of the Study 5
1.8 Definition of Terms 5
CHAPTER TWO: LITERATURE REVIEW
2.1 Introduction 18
2.2 The Teacher as a Nation Builder 18
2.3 A Study of Moral Expected of a Teacher 22
2.4 Role of Teachers in Nation Building 33
CHAPTER THREE: RESEARCH
3.2 Population 41
and Sampling Technique 42
3.4 Instrumentation 42
for Data Collection 43
CHAPTER FOUR: PRESENTATION, ANALYSIS AND
INTERPRETATION OF DATA
4.1 Introduction 44
Bio-Data (Students) 44
Research Questions (Students) 47
Bio-Data (Teachers) 50
of Research Question (Teacher) 54
of Findings 57
CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATION
5.1 Introduction 58
Summary of Study 58
5.3 Conclusions 59
5.4 Recommendation 59
of Further Study 60
1.1 BACKGROUND OF THE
Ever since the implementation of the CRS programme there have been the
question about the moral standing of the teachers that are going to teach it.
Teachers in general are seen has role models for the students that they teach.
In the case of a teacher of CRS, moral lessons are a key part of the subject
and when the teacher is found wanting in that particular aspect then there is a
problem of what is being taught.
is a proverb that goes ‘practice what you preach’ when a teachers moral
standing can be questioned then such a
teacher is not in the right place to teach CRS.A teacher cannot teach one thing
and act another because student tend to forget what they learn in the classroom
but remember the actions of the teacher. When a teacher teaches about humility
and respectfulness in class but he or she is seen being disrespectful to the
head of teachers, this does not show a good example to the students being
taught because to the student they will feel if our teacher can do it so we
can. And if students graduate with this type of attitude, it affects the future
development of the nation. When a child is trained with that type of attitude
he or she would have a bad moral value later in life because of the
repercussions of what the student learnt in class.
OF THE PROBLEM
problem faced in this particular study of teachers moral standing and its
effectiveness on nation building using Amuwo Odofin as a case study. The
problem in this Local Government of the moral standing of teachers and how it
was affected their students and how it affects the nation at large.
are numerous cases of malpractise in amuwo odofin local government which was
organized by the teachers that are meant to be teaching them to be better
citizens of the nation. Some schools in this area have been blacklisted that
WAEC/NECO can not be conducted in the premises. The following schools are
blacklisted in Amuwo Odofin Local Government Area.
Hope Bay College, Mazamaza, Amuwo Odofin
Local Government Area
Festac College, Festac-Town Amuwo Odofin
Local Government Area
Junif Pride International private
school, festac town, Amuwo Odofin Local Government Area
a result of the highlighted problems above, this study focuses on the teachers
moral standing and fits effectiveness on religion in Nation building.
1.3 PURPOSE OF THE STUDY
The following specific objectives will be achieved
in this project:
(a) A survey will be carried out to determine
the present moral standing of teachers.
identify the effect that the teachers have on their students
to train teachers for positive character reformation
(d) To prefer recommendation which could help
in solving the problem
(e) Identifying the integrative ethical
education model: five steps of moral character development.
1.4 RESEARCH QUESTION
For proper treatment of the delineated problems,
the following research questions were raised to guide the study;
(1) To what extent does the teachers moral
standing affect the students development?
(2) To what extent does the teachers moral
standing affect the nation building?
(3) What is the attitude of students towards
the study of moral standing in both junior and secondary school
The following null hypotheses were formulated to
provide further guidance in this study:
(1) Teacher’s moral standing great effect on
the students development.
(2) Teacher’s moral standing may or may not
have any effect on nation building in a whole.
(3) Some students of both the junior and senior
school regard the study of moral
education has a well needed subject while some see it has a waste of time
1.6 SCOPE AND LIMITATION
The study was carried out in Amuwo Odofin Local
Government area of Lagos state. The researcher hopes to limit the distribution
of questionnaires to (15) fifteen secondary schools because of time factor and
1.7 SIGNIFICANCE OF THE STUDY
The findings of this study will be of benefit to
the teacher, students, parents and the nation at a whole in knowing the effect
of the Christian religious knowledge teachers moral standing on nation
building. The people in government will be armed with the resources to ensure
the moral development of the students graduating from secondary schools. The
teachers of CRK will be well scrutinized and carefully selected because of the repercussion of their attitude
in the life of the students, thus bringing about the final result of the
attitudes that the graduate have on nation building.
1.8 DEFINITION OF TERMS
The following terms were operationally defined:
A teacher or schoolteacher is a person who provides
education for pupils (children) and students
(adults). The role of teacher is often formal and ongoing, carried out at a school or other place of formal education. In many countries,
a person who wishes to become a teacher must first obtain specified professional qualifications or credentials
from a university or college.
These professional qualifications may include the study of pedagogy, the science of teaching. Teachers,
like other professionals, may have to
continue their education after they qualify, a process known as continuing professional development.
Teachers may use a lesson plan
to facilitate student learning, providing a course of study which is called the
A teacher's role may vary among cultures. Teachers may provide
instruction in literacy and numeracy, craftsmanship
or vocational training, the arts, religion,
civics, community roles, or life skills. A
teacher who facilitates education for an individual may also be described as a
personal tutor, or, largely historically, a governess.
In some countries, formal education can take place through home schooling. Informal
learning may be assisted by a teacher occupying a transient
or ongoing role, such as a family member, or by anyone with knowledge or skills
in the wider community setting.
Religious and spiritual teachers, such as gurus, mullahs, rabbis,
pastors/youth pastors and lamas,
may teach religious texts such as the Quran,
A certified teacher is a teacher who has earned credentials from an authoritative source,
such as the government, a higher
education institution or a private source. This teacher qualification or teacher qualification gives a teacher
authorization to teach and grade in pre-schools,
primary or secondary education in countries,
schools, content areas or curricula where authorization is required.
While many authorizing entities require student
teaching before earning teacher certification, routes vary
from country to country. A teaching qualification is one of a number of academic and professional degrees that enables
a person to become a registered teacher. Depending on country, such
qualifications may for example include the Postgraduate Certificate in
(2) MORAL STANDING
What is moral standing? An individual has moral
standing for us if we believe that it makes a difference, morally, how that
individual is treated, apart from the effects it has on others. That is, an
individual has moral standing for us if, when making moral decisions, we feel
we ought to take that individual's welfare into account for the individual's
own sake and not merely for our benefit or someone else's benefit.
Take, for example, a doctor who attends to the
physical welfare of her patients and believes that it would be morally wrong to
mistreat them. Suppose that she believes this, not because of any benefits she
will derive from taking good care of them nor because she is afraid of being
sued, but only because she has a genuine concern for her patients' well-being.
Her patients have moral standing for her. On the other hand, take a farmer who
looks after the welfare of his cows and who also believes that it would be
morally wrong to mistreat them. But suppose he believes this only because
mistreating them would decrease their milk production and their milk is an
essential source of nourishment and income for his family. Although this farmer
considers his cows' welfare, he does so only for the sake of his family and not
for the sake of the cows themselves. For the farmer, the cows have no moral
The oldest and most prevalent view of who has more]
standing is that belief that only human beings have moral standing; only human
beings ultimately count in matters of morality. This anthropocentric or
"human centered" conviction is usually linked to the idea the only
creatures with the capacity to reason (perhaps as expressed through language)
have absolute value and consequently they are the only creatures whose well
being ought to be taken into account for their own sakes.
The ancient Greek philosopher Aristotle, for
example, viewed nature as a hierarchy, believing that less rational creatures
are made for the benefit of those that are more rational. He wrote:
"Plants exist for the sake of animals, and brute beasts for the sake of
man." In a similar vein, the seventeenth century philosopher Immanuel Kant
wrote: "So far as animals are concerned we have no direct moral duties;
animals are not self" conscious and are there merely as a means to an end.
That end is man." For these thinkers, therefore, only human beings have
moral standing, so the welfare of other creatures matters only if they are
useful to humans.
The conviction that only human beings ultimately
count in morality doesn't imply that we have no moral obligations whatsoever
toward nonhumans. Even anthropocentric views hold that it is immoral to destroy
plants or animals needlessly since by doing so we are destroying resources that
may provide significant benefits to ourselves or to future human generations.
Some anthropocentric positions also hold that all cruelty toward animals is
immoral because, as the philosopher and theologian Thomas Aquinas put it,
"through being cruel to animals one becomes cruel to human beings."
Nonhumans count, however, only to the extent that the welfare of human beings
Although every anthropocentric ethic holds that,
morally speaking, only humans can matter, there is wide disagreement about
exactly which humans matter. Some anthropocentric views hold that any human
creature that has at least the potential to be rational has moral standing.
According to this view, a fetus has moral standing. Others hold that only those
humans who are already rational count morally. From this perspective a fetus
doesn't count. Other anthropocentric views claim that both present and future
generations of humans count, while still others argue that only currently
existing humans count.
In the eighteenth century the view that only humans
count was challenged by several philosophers, including the utilitarians Jeremy
Bentham and John Stuart Mill. According to these philosophers our only moral
duty is to maximize pleasure which, they claimed, is the only fundamental good,
and to minimize pain, the only fundamental evil. In making moral decisions,
therefore, we have to take into account all creatures, rational or not, that
have the capacity to experience pleasure or pain. As Bentham wrote, "The
question is not, Can they reason nor Can they talk, but, Can they suffer?"
This early view, which extended moral standing to
animals, set the stage for the "animal rights" movement. Following in
the footsteps of Bentham and Mill, utilitarians in the 1970s began vigorously
defending the view that it is as immoral to inflict pain and suffering on
animals as on human beings. For humans to fail to recognize the moral standing
of animals, they argued, is discrimination on the basis of species and is as
wrong as discrimination on the basis of race or sex.
Some defenders of animal rights, however, argue
that the welfare of animals matters morally, not only for utilitarian reasons,
i.e., minimizing pain, but also because animals have moral rights that should
not be violated. They claim that the rights of animals are based on the idea
that animals have interests, and moral rights exist to protect the interests of
any creatures, not merely those of human beings. Others have held that animals
have a life of their own deserving of respect. Advocates of animal rights have
concluded that in addition to freedom from pain, animals have a right also to
protection of their interests or to respectful consideration of their
During this century an even broader view of what
has moral standing has emerged, one which holds that all living things have
moral standing. The most well-known proponent of this view is Albert Schweitzer
who claimed that all life merits reverence. More recent philosophers have based
their stand on the view mentioned above that anything with interests has moral
rights. They point out that all living entities, including trees and plants,
have interests, exhibiting certain needs and propensities toward growth and
self-preservation. All living entities, therefore, have rights to the
protection of their interests and we have an obligation to take these interests
into account in our moral deliberations.
Perhaps the broadest view about what counts morally
is the view that entire natural systems count. This "ecocentric" view
was first put forward by the naturalist Aldo Leopold who argued in favor of a
"land ethic" that gives all of nature moral standing. He wrote:
"The land ethic . . . enlarges the boundaries of the community to include
soils, waters, plants, and animals, or collectively, the land." For Leopold
and many others, whole ecological systems, such as lakes, forests, or entire
continents, have an "integrity" or a "welfare" of their own
that should not be harmed or damaged.
(3) NATION BUILDING
DEFINATION: The development of behaviors, values, language,
institutions, and physical structures that elucidate history and culture,
concretize and protect the present, and insure the future identity and
independence of a nation.
Nation building refers to the process of constructing or
structuring a national identity using the power of the state. This process aims
at the unification of the people within the state so that it remains
politically stable and viable in the long run. Nation-building can involve the
use of propaganda or major infrastructure development to foster social harmony
and economic growth
Nation building and development has many dimensions
and is dependent on several factors some of which are natural while others are
man’s self – imposed problems. The singular enemy the human race has is itself
and the greatest danger he faces is his ability through his action or inaction
to cause his survival or extermination. The difference lies in the right
application of his natural endowment in the form of natural and human
Nation building and development has to be sustainable
in practical terms and is dependent as stated above on available resources, the
ability to optimize the application of these resources beneficially as well as
preserve the physical environment safe, healthy, stable and highly conducive.
Sustainable development can be defined as “a
development which permits for economic growth but at the same time demands the
protection of the environment.” (Brundtland 1987) defines sustainable
development as “a development that meets the needs of the present without
compromising the ability of future generations to meet their own needs” Any of
these two definitions sums up the use to which we must apply our human and
natural resources and the guiding principle for nation building and development
. Lack of sufficient human and natural resources and its judicious application
will result in backwardness and poverty or put simply in national
under-development. On the other hand where they abound and are effectively and
efficiently applied, there certainly will be national prosperity and national
building and national development can be taken for granted
(4) RELIGIOUS EDUCATION
usage, religious education is
the teaching of a particular religion (although in England the term religious instruction would refer to
the teaching of a particular religion, with religious education referring to teaching about religions in
general) and its varied aspects —its beliefs,
and personal roles. In Western
and secular culture, religious education implies a type of education which is
largely separate from academia,
and which (generally) regards religious belief as a fundamental tenet and
operating modality, as well as a prerequisite condition of attendance.
The secular concept is substantially different from
societies that adhere to religious
law, wherein "religious education" connotes the
dominant academic study, and in typically religious
terms, teaches doctrines which define social
customs as "laws" and the violations
thereof as "crimes",
or else misdemeanors requiring punitive
Religious Education (RE) is a compulsory subject in
education system in Nigeria. Schools are required to teach a
programme of religious studies according to local and national guidelines.
Religious Education in Nigeria is mandated by the Education Act 1944 as amended by
the Education Reform Act 1988
and the School Standards and Framework
Act 1998. It is compulsory in all state-funded schools. The
subject consists of the study of different religions, religious leaders, and
other religious and moral themes. However, the curriculum is required to
reflect the predominant place of Christianity in religious life and hence
Christianity forms the majority of the content of the subject. All parents have
the right to withdraw a child from religious education, which schools must
Additionally, all schools are required by law to
provide a daily act of collective worship, of which at least 51% must be
Christian in basis over the course of the academic year. However, this activity
even if multifaith in nature is often meaningless to non Christians,
particularly Muslims, who have specific protocols for prayer. Teachers'
organizations have criticized school prayer and called for a government review
of the practice. Partly due to the lack of support from the teachers and partly
due to the government's unwillingness to attract controversy, only a quarter of
secondary schools actually comply, according to education inspectorate Ofsted.
Nigeria has a Local Agreed Syllabus which mandate subject teaching for
each Key Stage and possibly for each school
year. The Qualifications and Curriculum
Authority has also produced the non-statutory National
Framework for Religious Education, which provides guidelines for the provision
of RE at all key stages, and models the eight-levels as applied in National
The National Union of Teachers
suggested in 2008 that parents should have a right to have specific schooling
in their own faith and that imams, rabbis and priests should be invited to
offer religious instruction to pupils in all state schools.
Click “DOWNLOAD NOW” below to get the complete project material
FOR QUICK HELP CHAT WITH US NOW!
+(234) 0814 780 1594