To what extent are the Visually Impaired included in the Nigerian Education System?
INTRODUCTION
Throughout history, people with disabilities and learning difficulties have been regarded as a manifestation of God’s punishment for sins. They were usually mocked and excluded from the community and they sought out and depended for care and refuge from religious societies (Jordan et al, 2008). According to Eskay et al (2012), in the African society, culture tends to play a role in how people with disabilities are perceived. They went on to outline some of the reasons associated with children with disabilities such as “curse from God or gods of the land, offense against ancestors, belief in witches and wizards, end-result of unapproved marriages and adultery and even possessing evil spirits” (Eskay et al, 2012:478). By the 19th century, these disabilities and learning difficulties, mental or physical were regarded as medical conditions requiring treatment. As regards education, a segregated provision was made available to those diagnosed as incapable (Jordan et al, 2008) while in Nigeria where education tends to be viewed as a means for individuals to contribute to the development of the society, people with disabilities were regarded as incapable of meeting societal expectations. Eskay et al pointed out that nevertheless, these individuals were still educated alongside ‘normal’ children albeit the negative perception (Eskay et al, 2012).
In addition, Jordan et al, (2008) further stated that special education needs (SEN) is viewed in more political contexts in relations to human rights as issues have been raised ranging from discriminatory practices from education and employment to social acceptance (Jordan et al, 2008).
Agunloye et al (2011) opined that the Federal Government of Nigeria started to pay attention to children with disabilities following the aftermath of the Nigerian Civil war of 1967 and this led to Section 8 being included in the 1977 National Policy of Education (NPE). Obiakor (1998) explained that Section 8 “proposed the
Throughout history, people with disabilities and learning difficulties have been regarded as a manifestation of God’s punishment for sins. They were usually mocked and excluded from the community and they sought out and depended for care and refuge from religious societies (Jordan et al, 2008). According to Eskay et al (2012), in the African society, culture tends to play a role in how people with disabilities are perceived. They went on to outline some of the reasons associated with children with disabilities such as “curse from God or gods of the land, offense against ancestors, belief in witches and wizards, end-result of unapproved marriages and adultery and even possessing evil spirits” (Eskay et al, 2012:478). By the 19th century, these disabilities and learning difficulties, mental or physical were regarded as medical conditions requiring treatment. As regards education, a segregated provision was made available to those diagnosed as incapable (Jordan et al, 2008) while in Nigeria where education tends to be viewed as a means for individuals to contribute to the development of the society, people with disabilities were regarded as incapable of meeting societal expectations. Eskay et al pointed out that nevertheless, these individuals were still educated alongside ‘normal’ children albeit the negative perception (Eskay et al, 2012).
In addition, Jordan et al, (2008) further stated that special education needs (SEN) is viewed in more political contexts in relations to human rights as issues have been raised ranging from discriminatory practices from education and employment to social acceptance (Jordan et al, 2008).
Agunloye et al (2011) opined that the Federal Government of Nigeria started to pay attention to children with disabilities following the aftermath of the Nigerian Civil war of 1967 and this led to Section 8 being included in the 1977 National Policy of Education (NPE). Obiakor (1998) explained that Section 8 “proposed the