African Ethics: Gĩkũyũ Traditional Morality by Hannah Wangeci Kinoti

By Hannah Wangeci Kinoti

African Ethics: G?k?y? conventional Morality through Hannah Kinoti was once brought on via the author's main issue 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. while, social evils like corruption, theft, prostitution, damaged houses and sexual promiscuity have been at the raise. "While this can be happening," says the writer, "African tradition is frequently observed long ago demanding as though it's now not relevant." She needed to find what have been the virtues that, sooner than the creation of western civilization, held society jointly and shaped the root of its morality. She made up our minds to check 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 certainty and perform of those virtues via 3 teams: previous humans (who had had first-hand adventure of conventional life), middle-aged humans and adolescents. the result of this research may still entice researchers and academics 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 knowing in their roots must also locate this paintings of serious curiosity.

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125 (An informant related that one Gĩkũyũ landowner was presented with a blanket and a bottle of whiskey. ) Some regulation existed which stipulated that land under native occupation should not be alienated. The Commissioner, Sir Charles Eliot, disregarded this. ”128 In order to ensure that Gĩkũyũ labour was readily available, Eliot’s policy was to interpenetrate European farms into Gĩkũyũ country so that the Gĩkũyũ and the Europeans would occupy alternate ridges. The Gĩkũyũ who already occupied the areas granted to Europeans were simply included within the land given away.

Routledge seems to have understood the factors that explain the divided opinion. ”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.

162 Virginia Blakeslee, was a missionary with the African Inland Mission (AIM) from 1911 to 1954. In her description of Gĩkũyũ country she says: ,* :_Xgk\i( Kikuyu land … has been dominated by the prince of darkness for past ages. ”166 Knapp cited a few Gĩkũyũ customs to be actively “deprecated” by the missionaries. ”167 With this attitude to Gĩkũyũ culture and the belief that their mission was to evangelise and civilize, the missionaries set to work, commending the gospel and western civilization.

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