By Hannah Wangeci Kinoti
African Ethics: G?k?y? conventional Morality by means of Hannah Kinoti used to be caused via the author's problem in regards to 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 complicated. even as, social evils like corruption, theft, prostitution, damaged houses and sexual promiscuity have been at the bring up. "While this is often happening," says the writer, "African tradition is usually noted some time past stressful as though it truly is now not relevant." She needed to find what have been the virtues that, ahead of the advent of western civilization, held society jointly and shaped the foundation of its morality. She made up our minds to check a few of the foremost 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 by means of 3 teams: previous humans (who had had first-hand adventure of conventional life), middle-aged humans and children. the result of this learn should still entice researchers and lecturers of African traditions, tradition, faith and ethics. both, scholars of comparative ethics should still locate this a worthy resource of data on conventional methods of retaining 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 significant curiosity.
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Additional info for African Ethics: Gĩkũyũ Traditional Morality
62 A good man continued as a good spirit. Besides his interest in the living for his own well being as a spirit, he was concerned that the living did not contravene the rules of good conduct, which guaranteed their own well being. His wisdom and counsel continued to be tapped from beyond the grave, as it had been on this side of the grave. The way to accord the spirits of good people the *) K_\ :lc kliXc J\kk` e^ respect they deserved was to avoid behaviour that would annoy them. 63 A bad spirit could harass his living relatives.
93 In these sentiments, Kenyatta has support from a number of authors who themselves were active instruments of change among the Gĩkũyũ. Writing in 1923, A. R. Barlow concluded an account on the Gĩkũyũ by saying: Civilization has come upon them with a rush since the first white men came amongst them. Many influences are now extended upon them, which are changing their ideas and their manner of life for good and for evil …94 */ K_\ :lc kliXc J\kk` e^ Cagnolo also looks at the Gĩkũyũ after some thirty years of ‘civilizing’ and he too recognizes some ‘good’ and some ‘evil’ in their new state.
In other words, irĩĩri are the people who are entitled to benefit from the possessions, material, as well as non-material of a person. 75 In connection with irĩĩri, it is apparent that for the traditional Gĩkũyũ to think of a beneficiary, heir, or progeny is automatically to think of the honour of the benefactor, who usually was a parent. Irĩ and irĩĩri were two greatly desired blessings in traditional Gĩkũyũ society. They were really a double blessing, for irĩĩri usually followed on irĩ. ”76 But the blessing of irĩ and irĩĩri was not something that came to the individual automatically.