Module PLS1502
Ethics and morality in Yoruba culture /|cJ. Bewaji. /p. 396 - 403
SUMMARRY
It is not disputed that morality and ethics have equal importance to both the indivudal and to the
community within both western and non-western societies. The concept of right and wrong may
differ slightly according to:
• cultural traditions
• ecological
• sociological, and
• other existential differences
There is an impression that communal and social well-being exceeds that of individual well-being
and takes precedence over individual rights or interests. However, the basis for morality in African
cultures is a balance between individual and communal well-being.
Every individual is responsible not only for their own goals and behaviour, but also those of their
family and community as their actions will affect and possibly tarnish African traditions and
lineage. African morality therefore, is more than an individual pursuit, it is governed and
underpinned by traditions and the greater good of the community.
This obligation and responsibility works both ways though, there is a moral responsibility of society
back to its members and is represented in African moral thought, for example Gbadegesin wrote:
From this it follows that there need not be any tension between individuality and
community since it is possible for an individual to freely give up his/her own perceived
interest for the survival of the community. But in giving up one’s interests thus, one is also
sure that the community will not disown one and that one’s well being will be its concern.
. . The idea of individual rights, based on a conception of individuals as atoms, is therefore
bound to be foreign to this system. For community is founded on notions of an intrinsic
and enduring relationship among its members. (1991: 66–7)
Although many African theological authors believe that African morality is based on religion, what
is more accurate is that religion is an extension of the primary moral belief of human welfare (both
community and individual). Religion is therefore a cohesive factor between personal conduct and
societies desire to uplift its members to excel at their talents and contribute back towards the
greater good. Any invocation to a Supreme Being or ancestor, is intended to lend legitimacy to the
established morals, i.e. to be morally just in African society is not to please god, but rather to
promote human welfare.
“ In Yoruba language, ethical behavior and morally approved conduct is called, variously, iwa rere
, iwa pele , iwa irele , iwa tutu , or iwa omoluwabi . A morally upright person, a person who
exhibits such virtues as honesty, respect (for himself, the elders, and for others, in general),
decency, benevolence, etc., is oniwa rere , onirele , oniwa tutu , oniwa pele , Omoluwabi . Such
persons are highly valued and respected in Yoruba society, and are rewarded by society in
various ways for their goodness.”
Ethics and morality in Yoruba culture /|cJ. Bewaji. /p. 396 - 403
SUMMARRY
It is not disputed that morality and ethics have equal importance to both the indivudal and to the
community within both western and non-western societies. The concept of right and wrong may
differ slightly according to:
• cultural traditions
• ecological
• sociological, and
• other existential differences
There is an impression that communal and social well-being exceeds that of individual well-being
and takes precedence over individual rights or interests. However, the basis for morality in African
cultures is a balance between individual and communal well-being.
Every individual is responsible not only for their own goals and behaviour, but also those of their
family and community as their actions will affect and possibly tarnish African traditions and
lineage. African morality therefore, is more than an individual pursuit, it is governed and
underpinned by traditions and the greater good of the community.
This obligation and responsibility works both ways though, there is a moral responsibility of society
back to its members and is represented in African moral thought, for example Gbadegesin wrote:
From this it follows that there need not be any tension between individuality and
community since it is possible for an individual to freely give up his/her own perceived
interest for the survival of the community. But in giving up one’s interests thus, one is also
sure that the community will not disown one and that one’s well being will be its concern.
. . The idea of individual rights, based on a conception of individuals as atoms, is therefore
bound to be foreign to this system. For community is founded on notions of an intrinsic
and enduring relationship among its members. (1991: 66–7)
Although many African theological authors believe that African morality is based on religion, what
is more accurate is that religion is an extension of the primary moral belief of human welfare (both
community and individual). Religion is therefore a cohesive factor between personal conduct and
societies desire to uplift its members to excel at their talents and contribute back towards the
greater good. Any invocation to a Supreme Being or ancestor, is intended to lend legitimacy to the
established morals, i.e. to be morally just in African society is not to please god, but rather to
promote human welfare.
“ In Yoruba language, ethical behavior and morally approved conduct is called, variously, iwa rere
, iwa pele , iwa irele , iwa tutu , or iwa omoluwabi . A morally upright person, a person who
exhibits such virtues as honesty, respect (for himself, the elders, and for others, in general),
decency, benevolence, etc., is oniwa rere , onirele , oniwa tutu , oniwa pele , Omoluwabi . Such
persons are highly valued and respected in Yoruba society, and are rewarded by society in
various ways for their goodness.”
