NKURUMAH UNIVERSITY
SCHOOL OF POST-GRADUATE STUDIES
NAME: JIMMY SIKACHELELA
PROGRAMME: DIPLOMA IN TEACHING METHODOLOY
COURSE: HISTORY AND PHILOSOPHY OF EDUCATION
NKU: 220230357
COURSE CODE: EDU 520
LECTURER: Dr. Mulenga
ASSIGNMENT: ASSIGNMENT ONE
PHYSICAL ADDRESS: RAILWAYS TOWNSHIP KABWE
CONTACT NUMBER: 0973-169240
QUESTION: How did missionary education shape Zambia’s early schooling?
Zambia attained her political independence from Britain on 24th October 1964. Up to that point,
75 years later of colonial administration, provision of education in the country was mainly in the
hands of missionaries. Had it not been for the missionaries, primary and secondary education
could have delayed much longer coming to Zambia than was the case. So Zambia owes a great
deal from the early missionaries for its educational system. The missionaries laid the foundation
on which Zambia continued to build. Discussing educational development in Zambia without
mentioning the missionaries is incomplete. Missionary education refers to education provided by
various religious missions, primarily those operating within the Christian framework (Butler,
2000). These educational initiatives often extend beyond the realms of faith and spirituality,
integrating broader academic curricula into their programs. In essence, they embrace a holistic
educational approach, endeavouring to transform individuals through spirit, mind, and body
(Woodberry, 2004).
According to Butler (2000) notes in his empirical research that the history of missionary
education dates back several centuries, intertwined with the colonial history of numerous
countries. As European colonizers set foot in foreign territories, they brought with them both
their faith and their educational systems. They perceived education as a fundamental part of their
"civilizing mission". Thus, emerged a perpetuating legacy of missionary education which
continues to this day. Here are some key ways missionary education influenced Zambia’s early
schooling:
1. Introduction of Formal Education: Prior to colonial authority, education in Zambia was
predominantly informal, with an emphasis on indigenous knowledge, oral traditions, and
practical abilities. Missionaries established formal instruction that included reading, writing, and
arithmetic.
2. Christian-Centered Curriculum: Missionaries built the curriculum to be consistent with
Christian principles. Bible studies were an essential aspect of education, and schools sought to
convert locals to Christianity. Many schools were connected to churches.
3. Limited Scope and Focus: Missionary schools primarily taught fundamental reading and
religion, rather than advanced academic or practical skills. Education was frequently structured
to create church helpers, teachers, and clerks rather than specialists in a variety of disciplines.
4. Language and Literacy Development: The missionaries helped to promote literacy in
indigenous languages by creating writing systems for several Zambian spoken languages and
translating the Bible. However, English increasingly became the primary language of education.
5. Gender and Educational Access: Initially, boys had more access to missionary education,
whilst girls were frequently taught in domestic skills. However, several missionary groups, such
the White Fathers and eventually advocated for girls' education.
6. Foundation for Colonial and Post-Colonial Education: The British colonial authority later
expanded the missionary schooling system into government-run institutions. Following
independence in 1964, Zambia inherited and extended the mission-established education system.
7. Social and Cultural Impact: Missionary schooling instilled Western cultural values, which
influenced local rituals and beliefs. It also produced a cadre of highly educated professionals
who played critical roles in Zambia's independence campaign and post-independence
government.
Furthermore, despite the fact that mission schools were intended for evangelism, missionaries
introduced new perspectives on life that were very different from what Africans were used to.
They caused a shift in one's viewpoint on life, which Macionis (1978:646) characterizes as a
"transformation in the organisation.
References
Macionis, J. J. (1978). An Association of Good Fellows: Voluntary Associations in History, in
American Journal of Sociology. Chicago: The University of Chicago Press.
