As a means of providing a contextual backdrop to the research, I have been rereading Grahams History of Education in Ghana.

It is important to note that the term itself refers to the development of education in the formal, institutional sense, as opposed to the informal, traditional form at the heart of African culture and identity. In general terms, informal education represents an holistic approach that inculcates the child with the knowledge, skills and attitutes that enable them to handle themselves and their environment successfully. In contrast, formal education has tended to prioritise knowledge at the expense of other aspects of our personality on the basis that increased knowledge will lead to positive changes in attitude and behaviour. As the definitions illustrate, this paradox is far more than mere semantics and remains to this day, the fundamental issue that divides perception in relation to Africa curriculum development.

Formal education was introduced with the arrival of the colonial powers in the 16th century. The first recorded school was built by the Portuguese in the area referred to as the Gold Coast in 1529. From this time onward, the region grew in significance as it became a centre of commerce between the indigenous traders and the European seafaring powers of the era (Britian, Spain, Portugal, Holland). In addition to trade in basic commodities, it should also be noted that the Gold Coast became notorious as a major operating hub for the slave trade, from where vast numbers of Africans were shipped to plantations in the New World. Nunn has argued that the devastating loss of human capital, in addition to the violence, division and exploitation wraught by the industry established the basis for the continental poverty that persists to this day.

As the region grew in commercial significance, the British (as the emerging colonial power) recognised the urgent need for literate interpreters, prompting the first generation of formal schools for mulatto children (Expats with African wives) in the Cape Coast region, privately funded by the African Company and various acts of philanthropy. Whilst religion and moral education was introduced into the curriculum at Elmina school in 1752 (by the Rev T.Thompson), it remained of secondary importance to the commercial needs until the end of the 19th century.

Although beyond direct government control at this time, the shape of education development in the colonies was inevitably influenced by ideas emanating from Britain as it progressed along the path of industrialisation. This included the introduction of the monitorial system (Bell and Lancaster) which was seen as an effective means of delivering basic, cheap education to the masses. The associated curriculum was based on English literacy, basic arithmetic and moral/religious education. Most significantly, the role of teachers was undertaken by a cohort of select students using a simple rote method. History suggests that despite a period of popularity in Britian, the monitorial system was not deployed to any appreciable extent within the Gold Coast region. It eventually fell out of favour completely as a result of criticism associated with the its simplistic standardisation of the learning process, the prescriptive system of rewards and punishments, rote teaching methods and the conspicuous application of market forces within the classroom which was interpreted as a divisive instrument, representative of the deep social and economic divisions of the period (Foucault).

Meanwhile in view of its growing significance, overall responsibility for the school system in the Gold Coast was transferred from the African Company to the state (1835). Furthermore, the acceptance of English Law by the majority of the Fanti chiefs cleared the path for the entry of the missionary schools. At this time, three parellel bodies rose to pre-eminence; the Government schools, the Wesleyan schools and the Basel school (of German origin). The Privy Council report of 1847 influenced by Wesleyan Rev. Freeman led to a fundamental reorganisation of education based on the principles of christian values and manual labour, worthwhile occupations for school leavers and government grants for schools. Despite these efforts to popularise education by the mid 19th century, it was generally perceived as a status symbol in the rise of a new society of which the tribal chiefs and their sons were the principal beneficiaries. It would appear that the broader population were decidely ambivalent, seeing little contextual value in a formal education beyond a certain level.

Despite periodic conflict with the Ashanti tribes of the north, the level of British political ambition in the region increased with the demise of slavery (and the expansion of credit facilities to a wage-earning indigenous population). Consequently, the second half of the 19th century witnessed significant growth of the local economy in harness with a rapid, government supported expansion of the Missionary schools. This expansion became official government policy in 1852 which included the imposition of a Poll Tax to support improved public services. Meanwhile back in Britain, Forsters Elementary Education Act of 1870 and the creation of School Boards (free schooling) triggered a change in the nature of delivery with the introduction of free education. A similar law/ordinance was passed on the Gold Coast in 1882, granting government aid to schools in accordance standards witnessed by government inspectors. The curriculum was also expanded to include drawing industrial instruction and Physical exercise.

By the turn of the century the total number of school children was in excess of 4000, while the distribution of schools on the Gold Coast was as follows: Government (7), Basel mission (61), Wesleyan (49), Bremen (3), Catholic (12). There is no figure for the number of missionary schools not in receipt of a subside. By 1925 this profile had growm to 30,000 children within 236 Government and assisted schools and a curriculum that also included local languages (Twi and Fanti). Reforms followed in 1942 as a means of improving the quality of education and 1951 to develop a balanced system working toward universal education (as finance would allow).

In conclusion, education in Ghana has been heavily influenced by western perceptions and ideas (particular those from Britain) that persist to this day. Whilst Africans continue to relate education to prestige and (relatively) high rewards, the system is skewed towards the elite who are most able to benefit from the limited number of white collar job opportunities available. Whilst educational progress by the less privileged sectors of indigenous society (poor, rural communities) has been continually undermined by politics and finance, it would seem that they have consistently rejected vocational programmes (numerous failed agricultural and industrial training experiments) in favour of academic training despite the absence of related employment opportunities. As suggested by Bray, this apparent rejection of blue collar work has resulted in a transition from rural underemployment to open unemployment in urban areas.