Thus reviews such as: For the African, faith is factually life and life is religious beliefs. The entertainment industry has made particular efforts to show gay and lesbian characters as more mainstream in their productions. This is why we can see that in a traditional African society like in Ibibio land Nigeria , festivals which were celebrated often had religious undertones - they ended with sacrifices that were offered to certain deities on special days in order to attract their goodwill on the members of the society. Today herbalists do religious tasks that were traditionally done by diviners. As a result, some sanctions are usually put in place to prevent social disorder and anarchy. It can therefore be interpreted as symbolizing the common good, the good of all the individuals within a society. Consequently in order to grok the African moral values, an lineation of African faith and civilization is necessary.
They are offered to demonstrate that he's welcome and safe. Strangers Welcome strangers, respect them, and treat them well, because they may return the favour in the future. Because of the demand for children, African women of old would just keep bearing children until perhaps nature intervened to halt further pregnancies. In the news, we have heard of cases of body parts being stolen from a dead body in mortuary probably for religious rituals. Those who are not prosperous deserve their poverty.
Social morality thus demands mutual reciprocity as a moral mandate in a world in which human beings can easily be overcome—even overwhelmed—by the contingencies of the human condition and existence. It is, thus, pretty clear that African ethics is a humanistic ethics, a moral system that is preoccupied with human welfare. At the same time, it takes it for granted that because, as I will discuss, the social universe that children encounter inevitably, and for better or for worse, influences their moral growth, a community needs to view itself as responsible for the moral growth of its members. . They believe, to the contrary, that, in the light of our common humanity, which speaks to the common sentiments, purposes, responses, hopes, and aspirations of all human beings in respect of certain situations, the conclusions of their reflections would, surely, have implications for the capacious community of humankind, for the universal human family.
She ate special food and avoided sexual relations. The Akan Doctrine of God: A Fragment of Gold Coast Ethics and Religion, London: Lutterworth Press. For instance, how does the African explain disasters, deaths, accidents and other misfortunes in the family? The people live in a condition of mindlessness barbering without laws and morality. But changes were brought by modern life. While acknowledging the monstrosity of European rule over colonized peoples, Marx was however tepid and tendentious in his assessment of the colonial situation. Cultural values influence the social order and peace.
As a concept, it reflects the actual behaviour of members of big or small social groups as well as what the members of these groups allow or prohibit themselves to do. If the human being were created or determined actually and always to do good, there would never have been a concept of evil or vice bone in Akan moral language, since no human being would, in that kind of moral context, commit a vicious or evil act. It is true that based on the consideration of culture as that which marks a people out from others, groups one can rightly say that there are many cultures in Africa. This characterization makes African ethics independent of religion and, thus, underlines the notion of the autonomy of ethics in regard to African ethics. In the ethics of the Lovedu, a South Bantu ethnic group of the Transvaal: Right conduct is relative always to the human situation and morality is oriented not from any absolute standards of honesty or truth but from the social good in each situation. Land is the property of nobody and everybody; it should be shared.
The concern with values, whether moral or aesthetic, occupies a very wide area in the discipline of philosophy. A rider would be in place here: while children are actual human beings and are members of the human community, they are not actual persons yet; they are persons only potentially and will attain the status of personhood in the fullness of time when they are able to exercise their moral capacity and make moral judgments. The Igbo language contains a variety of words to express approval and disapproval, good and bad, pleasant and unpleasant, and so on. To be anointed with such a family title was considered an honor, a testament to the high esteem in which the family held the person receiving the honorary title. In addition, dowry has been commercialized, as it is no longer seen as important. African traditional religion also has the belief that good and bad spirits do exist and that these spirits are what make communication with the Supreme Being possible. Culture is selective in what it absorbs or accepts from other people who do not belong to a particular cultural group.
It follows from this analysis that rather than trying to strengthen direct instruction in the schools, our efforts should be directed towards weaving around the children of the community a cultural totality that will nurture them with images of moral goodness which will seep deeply and enduringly into their souls. For these reasons, the worth of the human being is of the ultimate consequence and ought therefore to be given the ultimate consideration. It was believed that disloyalty to a leader was disloyalty to God and the position of leadership was either hereditary or by conquest. Each stage of life is marked by rites of passage. A sound education in childhood offers, Plato suggests, a measure of protection in adulthood against the countervailing power of the culture! Or that Hitler was right in eliminating millions of Jews because it helped liberate the Jews from the haughtiness of racial superiority or exclusivism! But the belief is that the moral narratives would help the young people to acquire and internalize the moral values of the society, including specific moral virtues, embedded in those ethical narratives. Initiation was very important in communities where it was practiced.
It is often pictured as slim-looking young ladies who move in staggered steps. Primitive Culture: Researches into the Development of Mythology, Philosophy, Religion, Language, Art and Custom. African ethics does not give short-shrift to rights as such; nevertheless, it does not give obsessional or blinkered emphasis on rights. The reality or phenomenon of moral choice is a rejection of the notion of a fixed or settled moral character of an individual that derives from the presupposition—albeit false—that the human being is born virtuous. There are two reasons for leaving this matter open. Just as an object is seen to be of a high value that is treasured, our beliefs about what is right or wrong that are worth being held are equally treasured. Because of this, the Africans stress community life and communalism as a full time income principle of which the fundamental ideology is community-identity.
Now, having removed African ethics from its alleged religious moorings, where do we moor it? These can hardly be said to be the characteristics of a people who are so enamored with their custom that they resent change. Importance of kinship system and ties Kinship relationships were and still are important among African communities. The logic of the acquisition of our character or habits is that the original nature of the human being was morally neutral, neither good nor bad. They were intermediaries between people, ancestors, spirits and God. But, generally speaking, there is little doubt that it's likely to be a more difficult environment in this election for conservative candidates to focus on specific moral issues than has been the case in previous cycles.
Reproduction prohibited without the express permission of Gallup, Inc. But the question may be asked, what is it that makes some actions good and others bad? For the Greek, as for the African and the Arab, the character of the individual matters most in our moral life and thought. These instances show that marriage practices and the cultural values that are held about them are due and in urgent need for revision in some African societies. Its followers are definitely more preoccupied using its practice than using its theory. In the last three decades or so, attempts have been made by contemporary African philosophers to give sustained reflective attention to African moral ideas.