African Ethics: Gĩkũyũ Traditional Morality by Hannah Wangeci Kinoti

By Hannah Wangeci Kinoti

African Ethics: G?k?y? conventional Morality by means of Hannah Kinoti was once brought on by means of the author's trouble concerning the decline of ethical criteria one of the G?k?y? in sleek Kenya. Western schooling and elevated interplay with different cultures had made the society extra complicated and complex. while, social evils like corruption, theft, prostitution, damaged houses and sexual promiscuity have been at the raise. "While this is often happening," says the writer, "African tradition is usually observed some time past demanding as though it truly is 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 root of its morality. She made up our minds to ascertain a few of the major virtues (honesty, generosity, justice, braveness and temperance) that have been hugely valued in conventional G?k?y? tradition. She then in comparison the knowledge and perform of those virtues by means of 3 teams: previous humans (who had had first-hand event of conventional life), middle-aged humans and teenagers. the result of this examine may still attract researchers and academics of African traditions, tradition, faith and ethics. both, scholars of comparative ethics may still locate this a important resource of data on conventional methods of conserving behaviour that made for concord in society. younger Africans wishing to get a deeper knowing in their roots also needs to locate this paintings of serious curiosity.

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Dishonest litigants also did not need to fear that the tribunals might appeal to supernatural judgment through the ordeal of the oath, as used to be the case. The native tribunals were not allowed to deal with cases of murder. These cases went direct to the District Commissioner and he, in turn, might refer them to the High Court. The High Court might impose capital punishment. Capital punishment was contrary to Gĩkũyũ traditional justice for traditionally a murder was compensated and the killer allowed to live.

1 Routledge also observes that the Gĩkũyũ were apt to retaliate by attitude and action the treatment they received from Europeans when their country was being occupied. “... ”6 Routledge arrived at this conclusion after interviews with some Gĩkũyũ who denied learning it from the missionaries. The Gĩkũyũ claimed that the ultimate authority behind their code was God. God gave the code through the mouthpiece of generations of parents. This ,. :_Xgk\i) code included prohibitions against stealing, murder, disrespect for and disobedience of parents.

Evidence from political speeches, prayers and songs composed during the Mau Mau revolution indicates that the Gĩkũyũ believed that God was bound to restore freedom precisely because he was just. D. Corfield cites a Gĩkũyũ writer (identified only as Mathu) who says that land is the only social security the African has and that therefore … “the land stolen [through alienation by Europeans] must be restored, because without land the future of the African people is doomed. ”53 In the same vein, Kenyatta says, God said this is our land in which we are to flourish as a people … We want cattle to get fat on our land so that our children grow up in prosperity; we do not want that fat to be removed to feed others …54 The people were convinced that God had not set the Gĩkũyũ or any other people in their land to suffer injustices at the hand of foreigners.

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