Mauritania - Education

Education

In the late 1980s, Mauritania was still in the early stages of developing a modern education system. Although Islamic education had long been an important part of life, this religious instruction involved only rote learning of the Quran. Few Mauritanians possessed skills necessary to create a modern nation-state.

The government has consistently stressed the need for improved and expanded education programs and in the 1980s was actively pursuing these goals. While modern, skill-oriented programs were being established to help satisfy the growing needs for skilled workers and technicians, efforts also were under way to expand traditional Islamic education. Expanding Quranic education has been viewed as necessary to preserve Islamic cultural tradition and promote national unity.

Modern Education

The French colonial administration established a system of public schools in Mauritania. The French schools were largely concentrated in the sedentary communities in the Senegal River Valley. In 1950 the first teacher training school was established at Boutilimit, and in 1957 the secondary school in Rosso also began training teachers. In part because public schools were concentrated in the south, black Africans enrolled in large numbers. As a result, the overwhelming majority of public school teachers were black, and blacks came to dominate the nation's secular intelligentsia.

The few French schools located in nomadic areas had difficulty attracting students. The Maures in particular were reluctant to accept the public schools and continued to favor purely Islamic instruction. Gradually, however, they began to send their children to public schools, as they saw that traditional religious training was not preparing their children for life in the twentieth century. The French also experimented with "mobile schools" after World War II, and in this way they provided public education for a larger number of nomads. In 1954 there were twelve so-called "tent" schools serving 241 students. At least some of these tent schools continued to function after independence.

The independent government viewed secular education as one of the major methods to promote national unity, as well as a necessary step toward the development of a modern economy. It still faced shortages of funds, adequately trained teaching staff, and classroom facilities at all levels. Another teacher training school was opened in Nouakchott in 1964.

School attendance was not compulsory, and in 1964-65 only 19,100 primary-school students and 1,500 secondary-school students--about 14 percent of school-age children--were enrolled. By 1985 an estimated 35 percent of primary-school-age children were enrolled in school, but only about 4 to 10 percent of eligible secondary-school-age children were enrolled. In both cases, boys heavily outnumbered girls.

In 1985-86 primary-school enrollments had climbed to 140,871, and enrollments in secondary and vocational schools amounted to 34,674. The government reported a total of 878 primary schools and 44 secondary or vocational institutions. A total of 4,336 students were enrolled in postsecondary training programs. An additional 448 students were attending the National Islamic Institute (formerly the Institute of Islamic Studies), and some 1,900 Mauritanians were enrolled in various training programs abroad. The public schools employed almost 2,900 primary teachers, 1,563 secondary and vocational teachers (412 of them foreign), and 237 postsecondary instructors, more than half of them expatriates. In 1982 the National College of Administration and the National College of Sciences opened in Nouakchott, and in 1983 nearly 1,000 students began instruction at the University of Nouakchott.

Illiteracy remained a major problem and an important impediment to economic and social development. In 1985 the adult literacy rate was estimated at 17 to 25 percent, approximately half the average for sub-Saharan Africa. Nonetheless, this rate represented an improvement over the estimated 5 percent literacy rate at independence and 10 percent a decade later. Recognizing the need for a better educated work force, in mid-1986 the government launched a major literacy campaign and created the State Secretariat of Culture, Information, and Telecommunications to head the effort. That same year, the government reported that the number of literacy classes had already increased more than ten times over the 1985 number.

At the same time, the cost of education was quite high in comparison with neighboring countries. In the mid-1980s, Mauritania was spending about US$45 million (20 percent of current expenditures) on education every year. Its costs for primary schooling were the highest per student in francophone West Africa, and only C�te d'Ivoire exceeded the cost per secondary pupil. These high costs were due in part to teachers' salaries, particularly those of expatriates, and to a generous system of scholarships. Planned investment in education for the years 1985 through 1988 was set at US$27 million under the Economic Recovery Program for 1985-88, an increase of less than 1 percent over the period from 1980 through 1984.

The French system of primary and secondary schools remained in force into the late 1980s. Over the years, however, some significant changes had been made, and others were planned. In the early 1980s, instruction in Pulaar, Azayr (Sonink�), and Wolof was introduced into the primary school curriculum, and Arabic was emphasized at all levels. The official policy of gradually replacing French with local languages and Arabic, adopted in the late 1970s, drew vigorous protests from Frenchspeaking black Mauritanians and was abandoned within a decade.

Mauritania remained critically short of skilled labor. In the mid-1980s, only about 15 percent of secondary-school students were enrolled in vocational education. To redress this situation and to raise the general level of literacy, the government encouraged the growth of private and Quranic schools; most industrial training took place in private institutions. More important, the government also turned to the international community. In 1987 the World Bank agreed to help make Mauritania's education system more responsive to the country's development needs. Proposed changes involved expanding primary education and restructuring secondary schooling. Special attention was to be given to vocational training in areas of particular national need, such as water engineering and fisheries.

Traditional Islamic Education

Mauritania has long had an extensive but scattered education system consisting of the religious and cultural education provided by marabouts. Indeed, it was largely through the efforts of these teachers that Islam was spread throughout West Africa. Although in the past Islamic education was largely limited to fundamental religious teaching, the children of white Maures often studied Arabic and simple arithmetic as well. Both boys and girls received traditional education, at first within the family and later in the local Quranic schools operated by the marabouts. They usually began their education around the age of eight, the boys studying for about seven years, the girls for perhaps only two.

Traditional Islamic schools were found in the nomadic communities and in settled villages. Because particularly renowned marabout teachers would be surrounded by families who wished their children to learn from these masters, several centers of more advanced Islamic learning developed around the camps of these marabouts. In these centers, students learned grammar, logic, and other subjects, as well as traditional religious subjects. Many of the centers developed sizable collections of manuscripts through the efforts of the great marabouts.

The tradition of religious learning centers continued through the late colonial period. The Institute of Islamic Studies, founded in 1955 at Boutilimit, was the only Islamic institution of higher learning in West Africa. It provided instruction in traditional Islamic subjects and teaching methods. After independence, it was moved to Nouakchott, where it continued to draw upon the manuscript collection built by the marabouts of Boutilimit as well as other libraries of traditional Islamic literature in Chinguetti, Ka�di, Mederdra, Oual�ta, and Tidjikdja.

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