Journal of Education and Learning (EduLearn)
Vol. 15, No. 2, May 2021, pp. 168~177
ISSN: 2089-9823 DOI: 10.11591/edulearn.v15i2.20276

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168

Assessing socio-cultural factors affecting integration of
Almajiris into formal education system in Katsina state, Nigeria
Adekunle Thomas Olutola1, Rafiu Ademola Olatoye2, Garba Kofanaisa Adamu3
1,2Department of Educational Foundations, Faculty of Education, Federal University, Dutsin-Ma, Katsina State, Nigeria
3Department of Geography, Faculty of Social Sciences, Federal University Dutsin-Ma, Katsina State, Nigeria

Article Info

ABSTRACT

Article history:

This study investigated the socio-cultural factors affecting integration into
the formal education system in Katsina State, Nigeria. Descriptive survey
design was adopted for this study. There were 653 Almajiris purposively
selected from twelve Almajiris schools in Katsina State. A researcherdesigned questionnaire titled: Almajiris socio-cultural factors questionnaire
(ASCFQ) with test-retest reliability coefficient of 0.88 was used to collect
data for the study. Analysis of data was carried out using frequencies and
percentages. Findings revealed that most parents abandon their children in
these informal Arabic schools. Most Almajiris (603, that is 92.3%) responded
that their Mallams (Teachers) do not feed them. Therefore, the only means of
survival is through begging and doing menial jobs. Based on these findings,
it is recommended that all the identified socio-economic factors affecting the
integration of Almajiris into the formal education system should be addressed
by the government. This can be done through public enlightenment
campaigns and provision of incentives.

Received Mar 15, 2021
Revised May 2, 2021
Accepted May 13, 2021
Keywords:
Almajiris
Formal education system
Mallams
Socio-cultural factors
integration

This is an open access article under the CC BY-SA license.

Corresponding Author:
Adekunle Thomas Olutola
Department of Educational Foundations
Faculty of Education, Federal University Dutsin-Ma
PMB 5001, Katsina State, Nigeria
Email: aolutola@fudutsinma.edu.ng, olutolatola@gmail.com

1.

INTRODUCTION
Education is the right of every child in Nigeria and it is a means of transforming an individual’s life
and potentials so that he or she can be useful for himself and the society. There is a wide gap between formal
education and any other type of education. The formal education is different from education received by
Almajiris (Out-of–school children in informal Arabic Schools) from their Mallams (Teachers). The issue of
Almajiris has become an embarrassment to many people in the Northern part of Nigeria and to the entire
nation. It has become a menace in Nigeria and needs urgent and serious attention. Almajiri education is a
practice that President Jonathan described as ‘dangerous to national development’. In the recent time,
Almajiri tradition has been a prominent topic in most national discourse [1]; it is a worrisome situation that
needs urgent attention and lasting solution for the nation to develop educationally, economically, socially,
morally and technologically.
Quranic schools have a seriously influential aspect of early childhood education in Northern Nigeria
[2]. Almajiri is derived from Arabic word ‘Al-muhajirun’ meaning an emigrant or a seeker of Islamic
knowledge [3]; Ayuba [4] asserted that Almajiri practice is religiously legitimized since the Prophet (S.A.W)
was reported to have advised Muslims to travel in search of knowledge ‘even up to China’. Also, Almajiri
refers to a traditional method of acquiring and memorizing the Glorious Quran in Hausa/Fulani land, where
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boys at their tender ages are sent out to seek for Islamic knowledge [5]. Ibrahim [6] observed that Islam
encourages people to seek knowledge but does not in any way promote begging or allowing children to be
wandering on empty stomachs under the guise of searching for Quar’anic education. Hamza [7] opined that
Almajiri of present time go to restaurants to wash plates and fetch water so that they will be given left-over
foods. They are all over the streets, very dirty, hungry, and thirsty, and lack all kinds of necessities of life.
Begging is the most discomforting aspect of the Almajiri system as it brings the pupils out of the supervision
of the Mallams and gives them away to negative habits as they come in contact with morally deficient people
such as prostitutes, cultists and terrorists [8]-[12]; that makes them become potential recruits for all sorts of
vices including terrorism [13]. However, Sule [14] lamented that in Northern Nigeria, the problems of
Almajiri manifested in various forms of social explosions like the Mai-tatsine crisis, Yan Daba Phenomenon,
Area Boys, Yan Daukar Amarya incidences, and Boko Haram. Consequently, the Almajiri has become more
of a social problem than a useful member of society [15].
Abdulqadir [16] stressed that the Almajiri system of education as practiced today in Nigeria is a
complexly bastardized system compared to the form and condition under which the system was operating,
and its output during the pre-colonial period. United nations international children education foundation
(UNICEF), [17] added that Almajiris also serve as domestic servants or porters to other people and do odd
jobs that are hazardous and detrimental to their health. Their basic rights to survival and development as well
as protection are violated as they are exposed to all forms of violence, discrimination, abuse and neglect by
parents or guardians. The empirical findings of UNICEF’s study further confirmed the fact that they are
disadvantaged, discriminated against and are marginalized by members of the society who operate, patronize
and condone the Almajiri system of education. Integration of Almajiris into formal education becomes
necessary due to the problems and stigmatization faced by the Almajiris in the society and violation of Child
Rights Act 2003 by their Mallams under the pretence of Quranic schools. In addition, this group of people is
causing embarrassment to our dear nation (Nigeria). Formal Education is classroom-based and it is normally
anchored by trained teachers. This type of education takes place in the formal school system using wellequipped classrooms and conducive teaching environment. But, the Almajiris find it difficult to go to formal
education instead they prefer to be roaming about the streets in the name of seeking for knowledge.
Therefore, this study investigated socio-cultural factors affecting integration of Almajiris into the formal
education system in Katsina State, Nigeria.
Social-cultural factors, as used in this study, refer to the social and cultural factors that are
considered as contributing to non-integration of the Almajiris into the formal education system. The
researchers investigated some social-cultural factors such as culture, religion, economic situation, shelter,
family background, peer influence, food quality and so on that influence the effective integration of Almajiris
into the formal education system in Katsina State Nigeria. This study also examined the sociological and
cultural factors that make Almajiris children neglect the modern schools built for them by the Federal
Government and prefer begging for survival.
1.1. Statement of the problem
The roaming about the street and begging behavior of Almajiris has become a menace that needs to
be tackled. This has made Nigeria to become one of the countries with the highest rate of out-of-school
children in the world. The integrated Almajiris education is essentially designed by the Federal Government
under President Goodluck Jonathan to integrate the Islamic school system into the formal system in order to
provide quality education for this target population [18]. The policy framework of the Federal Government
on integration of Almajiris into formal education focuses on rationalization of the existing traditional system
of Islamic education with the view to addressing existing problems and challenges, consolidating
achievements and expanding the opportunities for the growth and development of the system.
Also, the modern Almajiri Education models which seek to integrate effectively Islamic disciplines
and conventional school subjects, instil values and morals, provide dual language competency in English and
Arabic and cultivate a culture of educational excellence has been rejected by the Alimajaris and their
Mallams. Despite all efforts of the Federal Government of Nigeria (FGN) to integrate the Almajiris into the
formal educational system, most of them have refused to go to formal education schools built for them by the
FGN. Abdulkadir [19] noted that children who comprise this population fall into two broad categories: the
more vulnerable are children aged 5 to 11. The other category is vulnerable youths, aged 12 to 26. Most of
them are from the Hausa-/Fulani-speaking ethnic groups and have little or no formal education [19]. As
Thurston [20] argued, “the violent Northern Nigerian sect, Boko Haram draws some of its recruits from the
Almajiri. As much as there are over 10 million uneducated youths in Northern Nigeria, there will always be a
very high tendency for these youths to be used as instruments of violent extremism and ethno-religious
conflict [21].

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This is worrisome and has posed a great concern to FGN, elites in the Northern part of Nigeria and
other stakeholders in the educational industry. The researchers investigated some socio-cultural factors such
as culture, religion, shelter, family background, peer influence, food quality and so on that influence the
effective integration of Almajiris into the formal education system in Katsina State, Nigeria. This study
empirically investigated the socio-cultural factors affecting the integration of Almajiris into the formal
education system in Katsina State, Nigeria.
1.2. Purpose of the study
The purpose of the study was to investigate the socio-cultural factors affecting integration of
Almajiris into the formal education system in Katsina State, Nigeria in order to know the real problems of
Almajiris and how to properly integrate them into the formal education. This is a worthwhile study, which
needs urgent attention for Katsina State to develop in all sectors. Specifically, the study sought to find
information on the: 1) Socio -cultural factors affecting the integration of Almajiris into the formal education
system; 2) Ranked order of the socio-cultural factors affecting integration of Almajiris into the formal
education system in Katsina State.

2.

RESEARCH METHOD
The researchers adopted the descriptive research design in the study. All the learners in higher
institutions in descriptive survey research design were adopted for the study. The population of the study
consisted of all Almajiris in Nigeria while the target population was made up of Almajiris in Katsina State,
Nigeria. Multi-stage sampling technique was used for the study. Firstly, all the local government areas in
Katsina State were divided into three using the existing geopolitical zones (Katsina Zone, Daura Zone, and
Funtua Zone). Secondly, a purposive sampling technique was used to select two (2) local government areas
from each zone, because the Almajiris education system is more pronounced in some local government areas
than the other. Thus, local government areas that are severely affected were chosen. Thus, a total of six
hundred and fifty-three (653) Almajiris (Daura Zone 176, Katsina Zone 266 & Futua Zone 211) purposively
selected from twelve (12) Almajiris schools (Arabic schools) participated in the study. A researcherdesigned questionnaire titled Almajiris socio-cultural factors questionnaire (ASCFQ) was used to collect data
for the study.
ASCFQ is designed for the Almajiris to collect relevant data for the study. It consists of two
sections. Section A consists of personal information of the Almajiris such as name of land grid array (LGA),
zone, gender, age and so on while section B contains socio-cultural factors affecting integration of Almajiris
into the formal education system in Katsina State, Nigeria. ASCFQ contains sixteen (16) items and all items
in ASCFQ were answered using a 2-point Likert scale format (YES or NO). Two experts in educational
measurement and evaluation ascertain the face and content validities of the instrument (ASCFQ) while testretest reliability was used to establish the reliability of the instrument. The reliability coefficient of 0.88 was
obtained. This shows that the instrument is reliable and suitable for the study. Frequency and percentage were
used to analyse the data collected for the study.

3. RESULTS AND DISCUSSION
3.1. Answers to research questions
In this study, ten (10) research questions were asked and answered using frequency and percentage
based on the respondents answers to each research question.
Research Question One: When last did Almajiris see their parents or relatives?
Table 1 shows that 164 (25.1%) of the respondents’ have seen their parents and relatives from 1 day
- 1 months, 225 (34.5%) from 2 months - 6 months; 98 (15.0%) from 7-11 months; 154 (23.6%) from 12
months to 2 years; and 12 (1.8%) from 3 years and above.

Table 1. How long ago Almajiris saw their parents
Response
1 day-1 month
2 months-6 months
7 months-11 months
12 months-2 years
3 years and above
Total

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Frequency
164
225
98
154
12
653

Percentage
25.1
34.5
15.0
23.6
1.8
100.0

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Research Question Two: How regularly do Almajiris parents visit them?
Table 2 reveals that 54 (8.3%) Almajiris responded that their parents visit them once a week; 118
(18.1%) once in a month; 94 (14.4%) once in three months; 103 (15.8%); once in six months; 113 (17.3%)
once in a year; 22 (3.4%) once in two years; 9 (1.4%) once in three years; 140 (21.4%) once in many years.
Table 2. Percentage showing almajiris responses to question 2
Response
Once a week
Once in a month
Once in three (3) months
Once in six (6) months
Once a year
Once in two (2) years
Once in three (3) years
Once in many years
Total

Frequency
54
118
94
103
113
22
9
140
653

Percentage
8.3
18.1
14.4
15.8
17.3
3.4
1.4
21.4
100.0

Research Question Three: How regularly do Almajiris visit their parents?
Table 3 shows that 17 (2.6%) Almajiris responded that they visit their parents once a week; 28
(4.3%) once in a month; 52 (8.0%) once in three months; 159 (24.3%) once in six months; 315 (48.2%) once
in a year; 13 (2.0%) once in two years; 6 (0.9%) once in three years and 63 (9.7%) once in many years.
Table 3. Percentages showing Almajiris responses to visiting their parents
Response
Once a week
Once in a month
Once in three (3) months
Once in six (6) months
Once a year
Once in two (2) years
Once in three (3) years
Once in many years
Total

Frequency
17
28
52
159
315
13
6
63
653

Percent
2.6
4.3
8.0
24.3
48.2
2.0
0.9
9.7
100.0

Research Question Four: At what age do Almajiris start school?
Table 4 presents that 15 (2.3%) Almajiris responded that they started Almajiris school at the age of 1
month - 1 year; 102 (15.2%) 2-4 years; 339 (51.9%) 5-7 years; 144 (22.1%) 8-10 years; 40 (6.1%) 11-13
years; and 13 (2.0%) 14 years and above.
Table 4. Percentage showing Almajiris responses to question 4
Response
1 month-1 year
2 years-4 years
5-7 years
8-10 years
11-13 years
14 years and above
Total

Frequency
15
102
339
144
40
13
653

Percentage
2.3
15.6
51.9
22.1
6.1
2.0
100.0

Research Question Five: At what age do Almajiris graduate?
From Table 5, 1, 178 (27.3%) of the respondents’ will graduate between 10-13 years, 301 (46.1%)
14-16 years, 109 (16.7%) 17-19 years and 65 (10.0%) 20 years and above.
Table 5. Percentage showing Almajiris responses to age of graduation
Response
10-13 years
14-16 years
17-19 years
20 years and above
Total

Frequency
178
301
109
65
653

Percentage
27.3
46.1
16.7
10.0
100.0

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Research Question Six: Do Almajiris parents send money and materials to them?
Table 6 and Figure 1 reveal that, 266 (40.7%) Almajiris indicated that their parents send money and
materials to them while 387 (59.3%) responded that their parents did not send money and materials to them.
This shows that the majority of the Almajiris do not receive money and materials from their parents this may
be the reason while they engage in dirty jobs and begging in order to survive.

Table 6. Percentages showing Almajiris responses to parents send money and materials to them
Response
Yes
No
Total

Frequency
266
387
653

Percentage
40.7
59.3
100.0

Figure 1. Pie chart showing the frequencies of how parents of the respondents send money and materials to
them
Research Question Seven: Do Almajiris’ Mallams feed them?
Table 7 and Figure 2 reveal that 50 (7.7%) Almajiris indicated that their Mallams feed them while
603 (92.3%) responded that their Mallams do not feed them. This implies that the Mallams of Almajiris do
not feed them, this may be the reason while they move around with plates begging for food and money.
Table 7. Percentages showing Almajiris’ responses to feeding by Mallams
Response
Yes
No
Total

Frequency
50
603
653

Percentage
7.7
92.3
100.0

Figure 2. Pie chart showing the Almajiris’ response to feeding from their Mallams (Teachers)

Research Question Eight: Do Almajiris work to earn some money?
Table 8 and Figure 3 reveal that, 513 (78.6%) Almajiris responded that they work to earn some
money while 140 (21.4%) did not. This implies that the majority of Almajiris engage in menial jobs before
they can earn money to take care of themselves.

Table 8. Percentages showing Almajiris responses to whether they work to earn money or not
Response
Yes
No
Total

Frequency
513
140
653

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Percentage
78.6
21.4
100.0

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Figure 3. Pie chart showing the Almajiris response to earning of money

Research Question Nine: What socio -cultural factors affect the integration of Almajiris into the formal
education system?
Table 9 reveals that, 646 (98.9%) respondents say Yes to item 1 (My family does not have money to
send me to a formal school, (Family role) while 7 (1.1%) say No. 354 (54.2%) respondents say Yes to item 2
(My society do not like formal school (Societal influence) while 299 (45.8%) say No. 11 reveals that, 645
(98.8%) respondents say Yes to item 3 (I am poor, I cannot attend a formal school (Poverty) while 8 (1.2%)
say No. 631 (96.6%) respondents say Yes to item 4 (My family cannot afford formal education (Home
background) while 22 (3.4%) say No. 633 (96.9%) respondents say Yes to item 5 (I don’t have money to
attend a formal school (Lack of finance) while 20 (3.1%) say No. Furthermore, Table 9 also reveals that, 282
(43.2%) respondents say Yes to item 6 (My religion prefers Almajiris system to formal education (Religious
belief) while 371 (56.8%) say No; 347 (53.1%) respondents say Yes to item 7 (My culture prefers Almajiris
system to formal education (Culture) while 306 (46.8%) say No;553 (84.2%) respondents say Yes to item 8
(My parents are not educated, so I attend Almajiris school (Parental level of education) while 100 (15.3%)
say No; 615 (94.2%) respondents say Yes to item 9 (I attend Almajiris school to learn Arabic (Religious
perception) while 38 (5.8%) say No. Also, 21 (3.2%) respondents say Yes to item 10 (I attend Almajiris
school because I want to marry early (Early marriage) while 632 (96.8%) say No; 100 (15.4%) respondents
say Yes to item 11 (I attend Almajiris school because I like begging (Begging) while 553 (84.7%) say
No;646 (98.9%) respondents say Yes to item 12 (I do not know the importance of formal education
(Ignorance)while 7 (1.1%) say No; 634 (97.1%) respondents say Yes to item 13 (If I have opportunity, I will
not go to a formal school (Bad attitude) while 19 (2.9%) say No; 47 (7.2%) respondents say Yes to item 14
(If I have opportunity, I will go to a formal school (Good attitude) while 606 (92.8%) say No; 446 (68.3%)
respondents say Yes to item 15 (I attend Almajiris school because many others are also there (Peer influence)
while 207 (31.7%) say No and 10 (1.5%) respondents say Yes to item 16 (I don’t like Almajiris school
(Personal perception)while 643 (98.5%) say No.

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Table 9. Frequencies and percentages of respondents’ opinion on socio-cultural factors affecting the
integration of Almajiris into the formal education system
S/N

Socio-cultural factors

1.

My family does not have money to send me to a formal
school (Family role)
My society do not like formal school (Societal influence)
I am poor, I cannot attend a formal school (Poverty)
My family cannot afford formal education (Home
background)
I don’t have money to attend a formal school (Lack of
finance)
My religion prefers Almajiris system to formal education
(Religious belief)
My culture prefers Almajiris system to formal education
(Culture )
My parents are not educated, so I attend Almajiris school
(Parents’ level of education)
I attend Almajiris school to learn Arabic (Religious
perception)
I attend Almajiris school because I want to marry early
(Early marriage)
I attend Almajiris school because I like begging (Begging)
I do not know the importance of formal education
(Ignorance)
If I have opportunity, I will not go to a formal school (Bad
attitude)
If I have opportunity, I will go to a formal school (Good
attitude)
I attend Almajiris school because many others are also
there (Peer influence)
I do not like Almajiris school (Personal perception)

2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.

YES
Number of
Percentage
respondents
(%)
646
98.9%

NO
Number of
Percentage
respondents
(%)
7
1.1%

354
645
631

54.2%
98.8%
96.6%

299
8
22

45.8%
1.2%
3.4%

633

96.9%

20

3.1%

282

43.2%

371

56.8%

347

53.1%

306

46.9%

553

84.2%

100

15.3%

615

94.2%

38

5.8%

21

3.2%

632

96.8%

100
646

15.4%
98.9%

553
7

84.7%
1.1%

634

97.1%

19

2.9%

47

7.2%

606

92.8%

446

68.3%

207

31.7%

10

1.5%

643

98.5%

Research Question Ten: What is the ranked order of the socio-cultural factors affecting integration of
Almajiris into the formal education system in Katsina State?
Table 10 reveals that out of 16 socio -cultural factors affecting the integration of Almajiris into the
formal education system listed above; religious perception ranked first followed by parental level of
education which is ranked second; good attitude ranked third, followed by societal influence; culture;
religion; belief; peer influence; bad attitude; home background; early marriage; lack of finance; personal
perception; poverty; family role and begging.

Table 10. Mean and ranked order of socio-cultural factors affecting the integration of Almajiris into the
formal education system
Item
9.
8.
15.
2.
7.
6.
11.
14.
4.
10.
5.
13.
16.
3.
1.
12.

Socio-cultural factors
I attend Almajiris school to learn Arabic (Religious perception)
My parents did not have western education, so I attend Almajiris school
(Parental level of education)
If I have opportunity, I will go to a formal school (Good attitude)
My society do not like formal school (Societal influence)
My culture prefers Almajiris system to formal education (Culture )
My religion prefers Almajiris system to formal education (Religious belief)
I attend Almajiris school because many others are also there (Peer influence)
If I have opportunity, I will not go to a formal school (Bad attitude)
My family cannot afford formal education (Home background)
I attend Almajiris school because I want to marry early (Early marriage)
I don’t have money to attend a formal school (Lack of finance)
I do not know the importance of formal education (Ignorance)
I don’t like Almajiris school (Personal perception)
I am poor, I cannot attend a formal school (Poverty)
My family does not have money to send me to a formal school (Family role)
I attend Almajiris school because I like begging (Begging)

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N
653
653

Std. Deviation
.23429
.36040

Mean
1.9418
1.8469

Rank
1st
2nd

653
653
653
653
653
653
653
653
653
653
653
653
653
653

.46566
.49861
.49940
.49571
.36040
.25865
.18057
.17656
.17244
.16821
.12289
.11009
.10306
.10306

1.6830
1.5421
1.5314
1.4319
1.1531
1.0720
1.0337
1.0322
1.0306
1.0291
1.0153
1.0123
1.0107
1.0107

3rd
4th
5th
6th
7th
8th
9th
10th
11th
12th
13th
14th
15th
16th

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3.2. Discussion of findings
Based on the data collected, the findings of this study revealed that majority 225 (34.5%) of the
respondents have seen their parents and relatives from 2 months - 6 months while 140 (21.4%) Almajiris
responded that their parents visit them once in many years. This means that these Almajiris did not have
parental care. Three hundred and fifteen, 315 (48.2%) Almajiris responded that they visit their parents once
in a year. The findings of the study is supported by Abdulmalik [22] which noted Almajiris find themselves
in peculiar circumstances, lacking the protection of secure family relationships, having been separated from
their parents as early as 3 years of age. Gommen [23] noted that these children are dumped in Almajiri
schools because Islamic education is free; and in most cases, some of the parents never show up again, let
alone cater for their children.
From the findings of this study, 339 (51.9%) 5-7yrs Almajiris responded that they started Almajiris
school at the age of 5-7yrs while 301 (46.1%) Almajiris responded that they will graduate between 1416years. The findings of Abdulkadir [19] supported the findings of the study, he opined that children who
comprise Almajiris population fall into two broad categories: the more vulnerable are children aged 5 to 11.
The second category are vulnerable youths aged 12 to 26. Moreover, 387 (59.3%) Almajiris responded that
their parents did not send money and materials to them; 603 (92.3%) responded that their Mallams do not
feed them while 513 (78.6%) Almajiris responded that they work to earn some money. This shows that the
majority of the Almajiris do not receive money and materials from their parents and their Mallams do not
provide food for them which make lives difficult and they work to earn some money. This may be the reason
while they engage in menial jobs and move round with their plates begging for food and money so they can
survive. The findings are in agreement with Adamu [24] which revealed that these children roam on the
streets for the purpose of getting alms; and they engage in some forms of labour to earn a living.
Furthermore, these children usually go hungry, engage in hazardous and odd jobs in exchange for food, and
are exposed to the elements on the streets [22], [25].
The findings revealed that all the 16 socio-cultural factors (Family role; Societal influence; Poverty;
Home background; Lack of finance; Religious belief; Culture; Parental level of education; Religion
perception; Ignorance; Bad attitude; Good attitude; Peer influence, Personal perception, early marriage and
begging) affects the integration of Almajiris into the formal education system. The findings are supported by
Isiaka [26] who revealed that the Almajiris educational system is being adversely affected by some problems
such as insufficient funding, inadequate infrastructural facilities, poor planning and supervision and poor
public enlightenment programme. In addition, out of fourteen socio-cultural factors affecting the integration
of Almajiris into the formal education system; religion perception ranked first, parental level of education
ranked second; good attitude, ranked third; societal influence ranked fourth and culture ranked fifth.
Abubakar-Abdullateef [27] observed that Almajiri pupils had a significantly higher proportion coming from
polygamous homes, and had fathers and mothers with lower education.

4.

CONCLUSION
The study investigated the socio-cultural factors affecting the integration of Almajiris into the formal
education system in Katsina State, Nigeria. All the factors (Family role; Societal influence; Poverty; Home
background; Lack of finance; Religion belief; Culture; Parental level of education; Religion perception;
Ignorance; Bad attitude; Good attitude; Peer influence, Personal perception) affect the integration of
Almajiris into the formal education system in varying degrees. The findings of this study generally reveal the
poverty and agony of the Almajiris. It reveals a lack of parental care and hazards they are exposed to on a
daily basis. There is an urgent need for the government and relevant education stakeholders to tackle the
problem of Almajiris (out-of-school children) in Katsina State and Northern Nigeria in general.

RECOMMENDATIONS
All the identified socio-economic factors affecting the integration of Almajiris into the formal
education system should be addressed by the government. This can be done through public enlightenment
campaigns and provision of incentives. Adequate incentive should be provided by the government if they
want the Almajiris to go to formal schools. Government should help the Mallams to provide shelter and food
for the Almajiris in order to eradicate begging activities of Almajiris in the society. Regular orientation
should be given to Mallams on how to take care of the Almajiris in order to improve their well-being.

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ACKNOWLEDGMENTS
The researchers express their gratitude to the Tertiary Education Trust Fund (Tetfund) and Federal
University Dutsin-Ma, Katsina State for funding this research. In addition, the researchers give special thanks
to all the schools (Arabic Schools) and Mallams that participated in the research. Moreover, the authors also
thank the Research Assistants who provided assistance during the research. This research was sponsored by
Tertiary Education Trust Fund (TETFUND) 2018 Research Grant Award through Federal University DutsinMa, Katsina, Nigeria.

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BIOGRAPHIES OF AUTHORS
Olutola, Adekunle Thomas PhD. is a Senior Lecturer in the Department of Educational
Foundations, Faculty of Education, Federal University, Dutsin-Ma, Katsina State, Nigeria. He
holds a PhD. Degree in Educational Research, Measurement and Evaluation. His areas of
research interest are: Educational Research, Measurement and Evaluation, Science Education,
E-learning, Validation and Standardization of Achievement Tests, Orcids No: 0000-00025958-793X.

Olatoye, Rafiu Ademola PhD. is a Professor of Educational Evaluation in the Department of
Educational Foundations, Faculty of Education, Federal University, Dutsin-Ma, Katsina State,
Nigeria. His areas of research interest are: Educational Evaluation, Science Education and Elearning.

Garba K/Naisa Adamu PhD. is an Associate Professor of Soil Geography in the Department of
Geography and Regional Planning, Federal University Dutsin-Ma, Katsina State Nigeria. He is
interested in Soil and Water Analysis and Management, Fadama Farming System as well as
Effects of the Environment on the Soil and Water Qualities.

Assessing socio-cultural factors affecting integration of Almajiris into formal … (Adekunle Thomas Olutola)