The establishment of the Nigerian National Commission for Nomadic Education in 1989 created wider opportunities for an estimated 9.3 million nomads living in Nigeria to acquire literacy skills. This commission was struck to address low literacy rates among pastoral nomads and migrant fishermen, which put literacy rates at 0.28 percent and 20 percent respectively (FME, 2005). To improve the literacy rate among Nigeria's nomadic populations, the National Commission for Nomadic Education employed various approaches such as onsite schools, 'shift system' schools with alternative intake, and Islamiyya (Islamic) schools, to provide literacy education to its nomads. A critical appraisal of these approaches by the commission, however, shows that very few of the schools were actually viable. This paper explores why these approaches have not notably helped to improve the literacy rate among Nigeria's nomadic people. Thus, there remains a need for alternative approaches to educational delivery. In face of the revolutionary trends taking place in information and communication technologies (ICTs) in Nigeria, there is now opportunity to embrace mobile learning using low cost mobile technologies (i.e., mobile phones) to enhance the literacy rates among Nigeria's nomadic people, some of whom are enrolled in Nigeria's current Nomadic Education Programme. Indeed, mobile telephones with simple text messaging features, for example, are prevalent in many parts of Nigeria. This paper explores the needs and advantages of integrating mobile learning into Nomadic Education programmes in Nigeria to ensure a successful implementation and achievement of the goals of the programme.

This article examines open-distance learning in Nigeria and the role it plays in personal, community, and national development. Following consultation with existing literature, a qualitative survey was conducted using questionnaires, interviews, and participatory experience. Although particular emphasis was paid to the Nigerian context, the findings in this article may be regarded as reflective distance education experiences elsewhere in Africa. Clearly, education is the key to human development and progress. It is essential to bring about changes in attitudes, values, and behaviour. Used ethically, distance education may enable people to make informed choices about their present life and future. Moreover, these assertions have been credited to many scholars and institutions at one time or the other. The question here, however, is: To what extent are these assertions true of education, and more especially of those individuals benefiting from open and distance learning in Nigeria? This and more incisive issues constitute the substance of this article.

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