By Hannah Wangeci Kinoti
African Ethics: G?k?y? conventional Morality by means of Hannah Kinoti was once caused by way of the author's quandary concerning the decline of ethical criteria one of the G?k?y? in glossy Kenya. Western schooling and elevated interplay with different cultures had made the society extra complicated and complex. even as, social evils like corruption, theft, prostitution, damaged houses and sexual promiscuity have been at the bring up. "While this can be happening," says the writer, "African tradition is frequently talked about some time past demanding as though it's not relevant." She wanted to find what have been the virtues that, ahead of the creation of western civilization, held society jointly and shaped the foundation of its morality. She determined to ascertain a few of the most important virtues (honesty, generosity, justice, braveness and temperance) that have been hugely valued in conventional G?k?y? tradition. She then in comparison the certainty and perform of those virtues through 3 teams: outdated humans (who had had first-hand adventure of conventional life), middle-aged humans and youngsters. the result of this learn may still entice researchers and academics of African traditions, tradition, faith and ethics. both, scholars of comparative ethics may still locate this a important resource of knowledge on conventional methods of protecting behaviour that made for concord in society. younger Africans wishing to get a deeper figuring out in their roots must also locate this paintings of serious curiosity.
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Additional resources for African Ethics: Gĩkũyũ Traditional Morality
169 As a result of Christian missionary effort, significant changes occurred in the area of religion and education. First, in traditional society, religion was centred in the home. Religion was a family affair and every member of the family participated in important religious ceremonies. Religious activities in the home ensured family unity and the authority of the parents. Family religious activities were concerned with the welfare of family members. Persistent maladies in the family, for instance, drove the whole family to sacrifice to God and to undergo a thorough ‘cleansing’ of conduct, including the minute details of courtesy.
By 1934, the Gĩkũyũ had become quite restless and vocal regarding their lost land. Some colonial administrators were beginning to understand that loss of land meant much more to the Gĩkũyũ than material poverty. The issue of the alienated land could never be settled so long as it was treated in terms of European legal conceptions. ’ There can be no adequate arrangement for a man evicted from the only spot on earth where he had the right to live. 136 Therefore, in the alienation of much of their land, the Gĩkũyũ were hit at the very core of their cultural life.
72 K_\ZfeZ\gkjf]`iëuXe[`iëuuë i` The traditional Gĩkũyũ concepts of irĩ and irĩĩri can roughly be translated to mean “wealth” and “honour” respectively, although the terms mean more than this. The main goals in Gĩkũyũ society were irĩ and irĩĩri. These goals formed a strong motive for cultivating the moral ideals that the society recommended. In terms of moral ideals, the traditional Gĩkũyũ recognized two types of people. There was a type which was able to attract wealth and reputation. A person who had the qualities which the Gĩkũyũ believed were necessary for attracting these two blessings was referred to as Mwendo nĩ irĩ na irĩĩri (One favoured by wealth and honour).