During the colonial period, the first direct “educational” influences from outside came from religious missionaries—first Portuguese (from the 15th century) and then French, Dutch, English, and German (from the 15th to the 19th century). Starting from coastal bases, they undertook to penetrate the interior and begin campaigns to convert the black populations. The missions were the first to open schools and to develop the disciplined study of African languages, in order to translate sacred texts or to conduct religious instruction in the native tongues.
The partition of Africa by the colonial powers in the 19th and early 20th centuries led first to the establishment of mission schools and then to the establishment of “lay” or “public” or “official” schools. The importance of either the lay or the religious system depended on the political doctrines of the mother country, its institutions (a firmly secular state or one with a state religion), and the status of the colony and its history. But, whatever the system, the fundamental purpose of colonial instruction was the training of indigenous subaltern cadres—clerks, interpreters, teachers, nurses, medical assistants, workers, and so forth—all indispensable to colonial administration, businesses, and other undertakings. Though inspired by the system in the mother country, no colonial system was equivalent to its prototype. The intention was not to “educate” the subject peoples but to extend the language and policies of the colonizer.
Such a generalization, though, is subject to a slight qualification with reference to the religious missions. Both the missions and the political administrations wished to model the African man in accordance with their own needs and objectives. The religious missions, however, became involved in the cultures of the Africans through continual contact with them in the daily ministrations; they used African languages in instruction wherever the colonial administration permitted it. Moreover, for a long while, religious establishments were alone in offering vocational education, some secondary education, and even some higher education to Africans—frequently in the face of the fears or opposition of the colonial authorities. Education in Portuguese colonies and former colonies
Angola and Mozambique shared a common historical legacy of hundreds of years of Portuguese colonization, and the general overall educational philosophy for both countries was the same until independence. For Portugal, education was an important part of its civilizing mission. In 1921, Decree 77 forbade the use of African languages in the schools. The government believed that since the purpose of education was integration of Africans into Portuguese culture the use of African languages was unnecessary. In 1940 the Missionary Accord signed with the Vatican made Roman Catholic missions the official representatives of the state in educating Africans. By the 1960s an educational pattern similar to that in Portugal had emerged. It began with a preprimary year in which the Portuguese language was stressed, followed by four years of primary school. Secondary education consisted of a two-year cycle followed by a three-year cycle. After 1963 two universities were opened, one in Angola and the other in Mozambique. In addition, postprimary education was offered in agricultural schools, in nursing schools, and in technical service courses provided by government agencies. Despite remarkable progress in the 1960s, primary education was available to few Africans outside urban areas, and even there the proportion of African children in secondary schools was low.
Marxist governments triumphed in both Angola and Mozambique when independence came in 1975. Dissident groups, however, maintained bloody civil wars in both countries that had disastrous effects on the educational systems. Nevertheless, even during the fight for independence, educational reform was a main objective of the Popular Liberation Movement of Angola (Movimento Popular de Libertação de Angola; MPLA), which gained control of Angola when Portugal withdrew. A report of the first congress of the MPLA published in 1977 provided a blueprint that was followed with few deviations. Marxism-Leninism was stressed as the base for the educational system. The training of all people to contribute to economic development was a major objective. Eight years of primary education was to be universal. Secondary education, offered on a limited basis, included vocational as well as college preparatory courses. At the University of Angola, special emphasis was placed on scientific and engineering courses.
The Mozambique Liberation Front (Frente de Libertação de Moçambique; Frelimo) introduced its educational system in the areas it controlled even before independence. After independence, at the Third Congress of Frelimo in February 1977, policies for the transition to socialism were formalized. While Marxism would provide a foundation, the particular needs of Mozambique would be addressed. All schools were nationalized. However, the government faced a tremendous teacher shortage, as most of the teachers, who were Portuguese, had left the country. Crash programs in teacher training were introduced. Textbooks, although very limited, were produced that reflected the culture of Mozambique. Most were in Portuguese, which remained the official language of the country, in part because none of the multitude of different cultural groups dominated. German educational policy in Africa
Well before Chancellor Otto von Bismarck had granted a charter to the German Colonial Society in 1885, German missionaries, both Protestant and Catholic, were operating in various regions of western, central, and eastern Africa—from 1840 in Mombasa (now in Kenya), from 1845 in Cameroon, from 1847 in Togo, and from 1876 in Buganda (now Uganda) and in Mpwapwa and Tanga (now in Tanzania). Instruction was everywhere conducted in the local languages, which were objects of study by numerous missionaries and by eminent scholars.
On the eve of World War I, more than 95 percent of the schools in German Africa were operated by religious groups. In the southwestern part of the continent the government did not establish any schools at all, relying completely on missionary activity. (In eastern Africa, however, where the large Muslim population was unwilling to send its children to schools managed by Christian religious groups, the government did assume a more active educational role.) To assist the missions, the government granted aid to those schools that met requirements based on specific government needs that changed with time. An example of this sort of aid was the fund founded in 1908 for the dissemination of the German language. The missions had not previously been required to include German in the curriculum but were now forced to do so in order to receive money from the new fund. The language problem was a persistent one and was handled differently in different colonies. In eastern Africa, Swahili was recognized as a language and emphasized in the lower schools, thus providing a lingua franca for the entire area. The government attempted a similar policy with Ewe in Togo and Douala in the Cameroons, but German was the language of instruction in southwestern Africa.
Throughout the literature on German educational policy in the African colonies, there is a continued emphasis on the necessity for vocational education and practical work. The missions, however, were more interested in establishing schools providing general education, and lay German educators took a dualistic approach to African education, emphasizing both practical and academic studies.
The absorption of German colonies by England and France after World War II eradicated most of the German influence in education. However, the German insistence on Swahili in German East Africa left that area far more unified linguistically than any other colonial area. Education in British colonies and former colonies