| dc.description.abstract | Allover Africa there is a deep desire to revive and
promote traditional African culture and moral values. This
is apparently due to disillusionment with western culture
and values. This study of Gikuyu traditional moral values
had four objectives: (a) to discover the conceptual basis
of traditional morality, (b) to discover how moral values
were sanctioned, that is, how the society maintained the
moral system, (c) to determine whether there was any
connection between ,religious beliefs and morality, and
(d) to examine the extent to which the younger generation
understands and subscribes to the traditional moral values.
A detailed study was made of five virtues, namely,
honesty (wihokeku), generosity (utaana), justice (kihooto),
temperance (wikindiria) and courage (ucamba). Between them
these virtues touch on all the important areas of the
traditional life. The study was conducted primarily by
means of a questionnaire which was personally administered
to informants in Nyeri and Kiambu districts. Three Groups
of people were interviewed. The first group consisted
of old people who had had first-hand experience of traditional
life, the second of middle-aged people and third of young
people.
A secondary source of information about Gikuyu traditional morality consisted of some unpublished (archival)
materials, books and reports by early European travellers,
missionaries, administrators, and Gikuyu authors. This
literature contains useful information and hints about
traditional beliefs and practices.
Five main things are clear about the conceptual basis
of Gikuyu traditional morality. First, the Gikuyu consider d
m~y as essential for the well-being of both the society
and the individual. 'For this reason honesty, Generosity,
justice, temperance and courage were very important moral
values. Second, the Gikuyu conceived morality as one
1nte~rated whole. This is clear from the fact that many
informants described a moral ideal in terns of other ideals.
For instance, the honest man was described as one who could
be relied upon because he was truthful, generous, courageous
and had a sense of justice. Similarly, the informants'
definition of courage included diligence and temperance.
This concept of morality implies that a Good person_was
,one who possessed all the virtues, not just a few of them,
(b) that no distinction was made between private and public
morality. Third, the Gikuyu conceived morality as "the
reasonable order of things" (kihooto). They understood the
function of morality in life and obeyed moral rules because
they made sense. Fourth, the Gikuyu understood morally good
conduct as the mean between two extremes. For instance,
generosity,which was valued highly, was understood as the
balance between stinginess and prodigality. People were
taught to be moderate in every area of life. Fifth, the
concepts of iri and iriiri (wealth and honour) were strong
incentive for a life of discipline and integrity. Property,
wives, children and honour,which survived long after the
individual's death were rewards of moral integrity.
The Gikuyu had a highly organized system for sanctioning
or maintaining morality. This system consisted first of
human agents (parents, peer Groups, warriors, elders,
kinsmen and the local community) and second, of supernatural
agents (God and ancestral spirits). Reward and punishment
played an essential role in maintaining morality. Taboos
(mieiro} also served an important function.
Religion played a central role in morality. God was
seen as the ultimate authority in morality. His laws were
inbuilt in his creation and the way of life he gave the
people. God was seen as a God of justice, which implied
that he was involved with the people's daily lives, blessing
the morally good and punishing those who broke moral rules.
Judgement was experienced in the present life. It mattered
daily therefore how the community and the individual
behaved. The Gikuyu believed that the spirits of the
departed were also concerned about the conduct of living.
The blessings of iri and iriiri (wealth and honour) resulted
from the approval of God and ancestral spirits as such as
from human effort. People believed they were accountable
to God and so they could not ignore or discard the moral
code as they pleased.
The younger Generations have a considerable knowledge
of the traditional Gikuyu morality and approve on it. But
there is a great discrepancy between what people know and
what they practice today.
It is evident from this study, that because of,the
changed social, economic and political circumstances it is
impossible to revert to traditional African morality. '
However, it should be possible to adapt it to the changed
circumstances. Based on the study two suggestions can be
made. First, in order to maintain high moral standards
the whole society must both understand the importance of
morality and actively participate in sanctioning. In modern
Kenya churches and other religious communities, schools
and parents have a crucial role to play in teaching moral
values and setting high moral standards. Second, religious
belief and morality are inseparable because morality seems
to ultimately derive its authority from God. To be effective
the teaching of morality, should be done as part of religious
instruction in. schools, homes, churches and other religious
establishments. | en |
