Challenging misconceptions about literacy and Almajiri

The Almajiri system, an organised system of learning that has been in place for many centuries in Northern Nigeria, is always the subject of debate. In this system, through the Makarantar zaure/allo, children learn from teachers called mallams about the Qur’an and Islamic principles. Although different from mainstream schooling, it is nonetheless a place of […]

The Almajiri system, an organised system of learning that has been in place for many centuries in Northern Nigeria, is always the subject of debate. In this system, through the Makarantar zaure/allo, children learn from teachers called mallams about the Qur’an and Islamic principles. Although different from mainstream schooling, it is nonetheless a place of learning. It is intended to teach, and its students are engaging in learning processes just like any other system.

This structure is completely overlooked by the claim that the Almajirai are completely excluded from education. Rather than characterising the system as informal or insufficient, valuing the role it plays in providing literacy, moral development, and religious education is important. The Almajiri system needs not be viewed as a failure of the state’s education system but as a distinct form of educational practice serving communities for centuries.

Like any other model of education, the Almajiri system is not without its deficiencies and thus faces several drawbacks; resource constraints, congested classrooms, student poverty, and exploitation, which have combined to cloud its potential merits and promote common myths about it. Some of these consistent misconceptions revolve around how Almajirai are considered uneducated, simply because their learning curricula are different from regular Western-type education.

Last week, I watched an interview with Prof. Suwaiba Said Ahmad, the Minister of State for Education, and I couldn’t agree more with her perspective: the Almajirai should not be classified as “out-of-school.” This view represents a step in the right direction toward redefining what education truly is in Nigeria and accepting other models of learning. I have equally argued that the Almajiri system needs reformation.

After watching the minister’s interview, I posted a simple, straightforward post on X my opinion on the Almajiri system, and my support for the Minister’s argument. The reaction was quite surprising: an argument, which was presented very clearly in English—not in ancient Hebrew or some esoteric code, was met with unmerited attacks by those who seemed not to read and understand but rather to undermine it; among other things, they argued that because the Almajirai cannot express themselves proficiently in Arabic, they therefore cannot be classified as literates.

This argument represents a misunderstanding of what literacy really entails. Literacy in its very basic sense is the ability to read and write which may be in any language spoken or not spoken by the individual. Literacy is the potential to decode, understand, and write irrespective of one’s verbal conversational powers; that is where those who dismissed my point got it all wrong. The fact is that Almajirai do read in Arabic and write using Arabic alphabets, which is the language of their Quranic education and most of them tend to perform quite impressively. To dismiss their literacy because they do not speak Arabic fluently or at all is a gross oversimplification.

One may be able to read and write in a language but not necessarily be a speaker of the language. Many scholars learn to read and write in classical or ancient languages like Latin or Sanskrit without ever speaking them. Egyptologist and archeologists can read Egyptian hieroglyphs or other dead languages without saying them aloud. Similarly, persons who use sign language illustrate literacy and communication without traditional speech. So I stand my ground that literacy is the ability to read and write, which is different from fluency in spoken aspect.

Like any other model of education, the Almajiri system is not without its deficiencies and thus faces several drawbacks; resource constraints, congested classrooms, unhygienic living conditions, student poverty, and exploitation, which have combined to cloud its potential merits and promote common myths about it. And as I mentioned earlier, some of these consistent misconceptions revolve around how the Almajirai are considered uneducated, simply because their learning curricula are different from regular Western-type education.

What the Almajiri system does not necessarily need is to be pitted in competition with conventional education. Nobody is pretending it is or can be an identical twin to the conventional schooling system. What it needs more is thoughtful reform through standardization and integration. Standardization would do well to cover benchmarking standards of quality for schools, thus ensuring that what leaves the schools in terms of quality is uniform in nature, while integration will take care of the development of the syllabus on modern subjects, so that its students are prepared to face modern-day challenges with knowledge of religion as well as in contemporary skills. Recognising the value of a system does not ignore its limitations; rather, it commits to its improvement.

In this regard, by upgrading it with modern subjects such as mathematics, science, and vocational skills, we would not erase the Almajiri system from its cultural and religious identity. Instead, the Almajirai will be able to compete in the global economy while still maintaining their rich religious and cultural heritage. Of course, such reform will not be for the benefit of the Almajiri students alone, but also for Nigerian society as a whole, in ensuring all children receive an education that prepares them for the future.

The statement by the Minister of State for Education, coupled with the growing discourse on Almajiri education, marks a milestone in Nigerian education. By recognising the system as one of the legitimate forms of education, we come closer to an inclusive framework that respects cultural diversity. Reforming the Almajiri system to include contemporary subjects and improving its infrastructure can ensure its relevance in the modern world.

With effective reform and open-minded dialogue, the Almajiri system can continue to play a role in the educational and cultural landscape of Northern Nigeria. The time has come to celebrate its history, work on its weaknesses, and acknowledge it as part and parcel of Nigeria’s rich educational heritage. Unfortunately, many opt to criticise it rather than support efforts to reform it. This approach does a disservice not only to the Almajirai but also to the broader goal of creating an inclusive and equitable education system in Nigeria.

As we continue in our endeavour, may meaningful dialogue, based on comprehension and respect preponderate over division-based rhetoric, serving only to widen misconceptions.