CHAPTER ONE

GENERAL INTRODUCTION

1.1 STATEMENT OF PROBLEM

Generally, indigenous African morality revolves around the notion of character.

Character traits aim at analyzing actions and motive of a moral agent. Character based

ethics approaches moral discourse not on the face value of moral actions. Rather it does

so from the broad understanding of the nature of reality and subsisting metaphysical

orientation in a sociocultural experience that shapes the mind and conducts of its

individuals.1 In the traditional Nigerian society, cultural values were held in high esteem

and good character was more important than any other thing.2 It is evident in Yorùbá

world- view that the way and manner an individual lives and acts determine if his

character measures up to the standard of Ọmọl .

There is no doubt that morality or morals as the case may be cuts across the

different facets of the society and this calls to mind the problem morality faces in our

world today because some societies are obliged to follow what must be followed or

adhered to while others seem to welcome all forms or other forms of morals into the

society.3 However, the problem of morality or morals shall be addressed or treated in the

light of the concept of morality in the Yorùbá culture and the various conceptions of

morality today. Numerous moral issues are contained in the society today, in which the

1
O. Oyewole and G. Azenabor,A discourse on the fundamental principles of character in an African moral
philosophy, in African journal of history and culture, Vol. 10 number 3, April 2018 p. 41.
2
G.O. Akanbi and A.A Jekayinfa, Reviving the African Culture of 'Omoluabi' in the Yoruba Race as a
Means of Adding Value to Education in Nigeria, in International Journal of Modern Education Research ;
vol 3 number3,2016,p.14.
3
J. Omoregbe, Ethics: A Systematic and historical study, Lagos, Joja Educational Research and Publishers
Limited, 1993, p.249.
1
moral situation of the country, state and local communities has become something else

such that,what was morally wrong in the past has now become the order of the day. In

African society today, poverty, electoral crisis, contract killing, political assassination,

insecurity and generally, developmental problems are prevalent issues that confront its

people. Issues like, fraudulent acts, examination malpractices, drunkenness and all sorts of

moral pervasiveness especially among youths are not left out. The above problems and

challenges are effects of moral degradation which results from deemphasizing Ọmọl

qualities among the Yoruba people today. The decline of societal moral attitude has a way

of affecting the society due to the fact that morality is a social phenomenon. The solution

to the prevalent moral decadence in Yoruba land is the reformation of our value and moral

structure.

This moral decadence has become a thing of gladness for people to rejoice in

things that are considered wrong today in the society which naturally is not right. The

fundamental question that comes to mind is that, what are the qualities that an individual

possess and how moral responsibility could pose the attainment of moral nobility in

Yorùbá culture.

1.2 AIMS AND OBJECTIVE OF STUDY

This essay focus on the notion of morality as it is been conceived in Yorùbá Tradition.

Therefore, it shall focus on the following:

i. A critical analysis of the concept of morality

ii. An appraisal of the notion of Ọmọl as key concept in Yorùbá moral

parlance.

2
 iii. Drawing a necessary connection between Yorùbá concept of Ọmọl and the

value placed on good manners and Character in other thought system.

iv. Reiterating the relevance of good Character in the present day Nigeria and

Africa at large.

1.3 SCOPE AND LIMITATION OF STUDY

This research work will focus solely on the concept of morality in Yorùbá culture

and bring it into limelight. It considers the centrality of morality and how this has

being held in high esteem despite the influence of western education and culture.

However, this work does not claim to the study of the concept of morality among the

Yorù á‟s in its entirety, it nevertheless, carefully and systematically considered and

conscious effort will be put in place to bring out the various ideas of different

individuals within the ambience of available and relevant materials.

1.4 METHODOLOGY

This esay shall be adopting expository, systematic and critical methods. For us to

achieve our aim therefore,the work shall be divided into four chapters.

Chapter one shall attempt to clarify some basic concepts and espouse a brief history of

the people which will entail their culture and practices. Chapter two shall focus on

morality in general from the African indigenous worldview, such as; personhood,

personality and character. Chapter three will analyze the concept of morality in Yoruba

culture, it discussed Ọmọl the traits that an Ọmọl portrays in the society linking it

to Yoruba education and development of such individual and how the status of Ọmọl

3
can help in curbing immorality in this contemporary age. Finally, chapter four shall be an

evaluation and recommendations of the concept of morality in the Traditional Yoruba

setting and how it can help to better our society, from which conclusion shall be drawn.

1.5 DEFINITION OF RELEVANT ETHICAL CONCEPTS IN YORUBA

MORAL PHILOSOPHY

Ethical concepts in Yorùbá moral philosophy include the following : Suuru

(patience); òwò (humility/respect); Oro ire (right choice of words).

1.5.1 SUURU

Suuru, is synonymous with the English word patience. It is central to Yorùbá morality

and the sub foundation of character itself. It is believed that Olodumare, the embodiment

of character in its pure form, has perfect suuru.4 Put vividly to the minds eye, Yorùbá

mythology in Ifá describes Suuru as the first-born of Olodumare and in turn, suuru baba

Ìwà (Patience as the forbear of Character). The concept of suuru is akin to the

phenomenological temperament of Ìwàpèlé that allows objects of knowledge and

situations to naturally unfold unimpeded given the complex nature of reality. 5 The

corollary is that an Omolúàbí is never in haste or aggressive in conduct. 6 It goes with the

saying that àgbà to ni suuru, oun gbogbo lo ni (all things come to those that wait/patience)

4
O. Oyewole and G.Azenabor,Ibid,p.48.
5
Ibid.
6
Ibid.
4
and such will hardly regret actions. Therefore, the fundamental virtue is patience, and it is

god-like in the African notion of reality.7

1.5.2 OWO

Inherent in virtue of patience is òwò, otherwise likened to humility/respect for

others. In essence, òwò connotes self-respect and respect for others. Mutual reverence

defines the mode or relations in all interpersonal relations and often the second virtue

missing in every conflict. A popular saying is: „Àì f‟ g f‟énìkan/(Ài ‟òwò f‟ g ),

ni kò jé ayé ó g n‟ (lack of respect for authority/others robs the world of peace).8 It

implies due cognizance of the rights and place of others in the scheme of things,

irrespective of age, class, status or station in life.9 It is in fact an attitude of the mind

that recognizes life as a shared existence and there is no one without the other and no

community without the individuals. In the Yorùbá cultural context, òwò, otherwise

called iteriba (humility) entails greetings, gratitude, loyalty, hospitality and so on.10

1.5.3 ORO IRE

Òrò-íre (right choice of words) similarly defines socialization that emerges from

ìnù-íre (good heart).11 Both are fundamental in the demands from all to speak òrò

7
Ibid.
8
T.A Awoniyi, “Omol : The Fundamental Basis of Yorù á Traditional Education.” W. A im ola (ed.),
Yoruba Oral Tradition: Poetry in Music, Dance and Drama,Ibadan: Ibadan University Press,1975,pp. 357-
388.
9
E.B Idowu ,Olodumare: God in Yoruba Belief. London: Longman Group Limited, 1962.
10
T.A Awoniyi,ibid.
11
O. Oyewole and G.Azenabor,Ibid,p.48.
5
 ìjìnlè (profound words) that succinctly captures an occasion. This is because

word/language is collective property of all and discreetly used in conversations with

forces, either seen or unseen.12 Hence, words should be intelligently used. Ideally,

words are best spoken with relevant proverbs for brevity. This explains the saying that

a o oro l‟a so fun Omol ; to a de inu e, a d‟odindi (a word is sufficient for the

wise). In fact, it is unacceptable to completely lay out an issue leaving nothing for

listeners to ponder and make choices.13 Again, words are commands that can trigger

chain reactions in the unseen. Therefore, it is a demand on Omolúàbí to be sagacious

with words, as harbinger of peace, harmony or discordance, strife and conflict.14

1.6 DESCRIPTION OF AN OMOLÚÀBÍ

In Yorùbá language, according to Bewaji, ethical behaviour and morally approved

conduct is called, variously, “iwa rere (good character), iwa pele/iwa tutu (gentleness)

and iwa irele/iteriba(respect)”15. One terminology that captures all these various

names is called Iwa Omolúàbí. The attributes of an Omolúàbí are found in: Oro Siso

(Spoken word), Yorùbá accord great respect for intelligent and expert use of language;

Inu Rere (Goodwill,); Otito (Truth); Iwa (Character); Akinkanju (Bravery); Ise sise

(Hard work); Opolo Pipe (Intelligence); and Iwa Rere (Good character/behaviour).

These behaviours are regarded as the important ethical principles in Yoruba moral

philosophy.

12
Ibid.
13
A. Ajadi, Omoluwabi 2.0: A Code of Transformation in 21st Century Nigeria. Ibadan: Bookcraft
2012.p.116.
14
A.K Fayemi, Human Personality and the Yoruba Worldview: An Ethico-Sociological Interpretation.” J.
Pan Afr. Stud. Vol.2,(9), 2009, pp.166-176.
15
B.J. Ayotunde, “Ethics and Morality in Yoruba Culture” in Kwasi Wiredu (ed.) Companion to African
Philosophy,London: Blackwell,2004 p. 399.
6
1.6.1 ORO SISO (SPOKEN WORD)

One of the important concepts in Yorùbá moral philosophy for a morally

upright individual is the ability to speak the right words full of wisdom. He does not

just utter words but also knows what words to use at every occasion.16 The Yorùbá

people would say: K‟aso‟ro, k‟a a be ni iyi Omolúàbí (it is most honourable of

Omolúàbí to be incontrovertible). Consequently, a person whose words cannot be

trusted has failed integrity test and does not qualify as an Omolúàbí.

1.6.2 ITERIBA (RESPECT)

Respect is another important ethical concept of the Yorùbá people, the

respect in this case is not only for oneself but also for others especially for elders.17 A

morally upright person is never arrogant and does not insult people no matter what the

problem is.

1.6.3 INU RERE (GOODWILL)

A morally upright individual does not take joy in the pains of others and is never

sad when people are in joyous mood. He rejoices with those who rejoice and mourns with

those who mourn. He has goodwill towards others.18

16
V.Ojo, „„Mercy and Justice of God in Prophet Hosea and The Concept of Omolúàbí in Yorùbá culture‟‟
in A.Afariogun(PhD) (ed.),ATONA; Issues in Christian Faith and Yoruba world view, Jos:,Nicxblue
press.2017, p.119.
17
Ibid.
18
Ibid.
7
1.6.4 OTITO (TRUTH)

Truthfulness distinguishes a moral person from others in the Yorùbá

society. A truthful person is fair towards all irrespective of the issue, privileges or the

position of the object in question. When things go wrong and confusing an Olotito

sheds light on them and makes them clearer.19 Popular saying among the Yorùbá

people is: K‟aso‟ro, k‟a a e ni iyi Omol (it is most honourable of Omolúàbí to

be incontrovertible). It implies that a person whose words cannot be trusted has failed

integrity test and does not qualify as an Omolúàbí.

1.6.5 IWA (CHARACTER)

Iwa refers to a person‟s essential nature and psychic self, as well as the

origin and totality of what a person is as an individual. The quality of human character

determines his acceptance and the honour he deserves in any typical Yorùbá society

as evident in Yorùbá proverb, iwalewa omo eniyan, meaning your beauty is reflected

in your character.20In other words, it is always in the consciousness of every parent in

Yorùbá land that good character or the attainment of moral nobility inherent in human

nature is the beauty of every moral agent.21 Among the Yorùbá, good character is

referred to as Iwa Rere, which could also mean good nature, and a person with good

character must have Iwa pele, gentleness, whereas bad character is referred to as Iwa

19
Ibid.
20
Ibid, A. Ajadi,p116.
21
W.Aso, „„The Yorùbá Concept of Human Destiny and the Challenges of moral responsibility for
Omolúàbí : A Philosophical Appraisal ‟‟ in A.Afariogun(PhD) (ed.),ATONA; Issues in Christian Faith and
Yoruba world view, Jos:,Nicxblue press.2017, p.101.
8
 Buruku. A person with Iwa pele or gentle character is referred to as Omoluabi: a

gentle person, a person who embodies all the qualities appreciated by Yorùbá people.

Such a person shows respect to elders, works well in a team, and is respected by the

community.

1.6.6 AKINKANJU (BRAVERY)

The morally upright person displays bravery in whatever he does.22

Bravery as a value among traditional Yoruba society is a combination of physical,

metaphysical, medicinal, and moral power, and is an essential attribute for both males

and females.He is never timid or afraid of faces challenges that come his ways and

never coward. Omolúàbí has to be courageous, and with courage comes fortitude to

endure. It is expected of the Omolúàbí to pick himself or herself up from adversity and

forge ahead and rise up to challenges.

1.6.7 ISE SISE(HARD WORK)

A morally upright person believes that there is merit in hard work; he does

not shirk in his duties and responsibilities towards others.

1.6.8 OPOLO PIPE (INTELLIGENCE)

Someone who is morally upright is intelligent and makes valuable

contributions to discourses and issues. He is indeed an epitome of knowledge.

Wisdom is an essential ontological quality of an Omolúàbí.

22
Ibid,p.120.
9
1.7 LITERATURE REVIEW

In the course of writing this essay various materials ranging from books to journals

were consulted few of such materials will be reviewed.

In Philosophy and the Africa Prospect: Fadahunsi and Oladipo, suggest that the

Yoruba term Omọl is very inadequately translated by the English language

“gentleman” but thought it appropriate to use the term Omọl for individuals who

have displayed signs of maturity and put on good moral character.

Akanbi and Jekayinfa in an article titled: Reviving the African Culture of

'Omoluabi' in the Yoruba Race as a Means of Adding Value to Education in Nigeria,

published in International Journal of Modern Education Research they both

understand the concept of Omoluabi as the standard which determines the morality

and the immorality of an act in Yoruba society. They developed that the concept is as

old as the Yoruba race and existed in the olden days.

Fayemi, in an article titled Human Personality and the Yoruba Worldview: An

Ethico-Sociological Interpretation Published in The Journal of Pan African Studies,

the concept Omọl is a derivative noun which has different words combined: "Omo

ti Olu-iwa bi literally translated as, omo meaning 'child', ti meaning 'that or which',

Olu-iwa meaning the chief or master of Iwa (character), bi meaning 'born'. When

combined, it translates as "the child begotten by the chief of iwa" Such a child is

thought of as a paragon of excellence in character. An Omọl is a person who has

been well trained and nurtured with deep knowledge of and wisdom in communal

values.

10
 Sophie Oluwole delivering a paper titled Who are (we) the yoruba? at the Pre

Word Philosophy Day Conference, June 12, at the National Theater, Lagos with her

Yorùbá cultural experience. Therein, she suggests Omo ti o ni iwa bi (a child whose

character takes after…) as the full rendition of Omọl For her, the phrase Omo- ti-

o ni- iwa-bi definitely does not make a complete sense because it is a phrase that still

yearns for a completion because it raises the question: Omo ti o ni iwa bi tani? (a child

whose character takes after…who?.) Her conception of Omọl is seen as Omo ti o

ni iwa bi eni ti a ko, ti o si gba eko meaning „„A person that behaves like someone

who is well nurtured and lives by the precepts of the education he or she has been

given‟‟.

1.8 SIGNIFICANCE OF STUDY

The significance of this essay lies in its ability to bring into our human

consciousness that morality is that which is rooted in the traditional Yorùbá society. It

is a presentation of what it implies for an individual to be regarded as an Omoluabi

which is a morally upright person.

1.9 THESIS OF THE STUDY

In this essay, it is maintained that the status of being an Omoluabi is the standard

used in determining the moral status of an individual and it is also a term for a morally

upright person. For someone to be morally upright it does not depend on age or skills

11
 acquired, the principles of an individual that is exhibited will be used to judge if one is

really an Omoluabi.

1.10 CONTRIBUTION TO KNOWLEDGE

The question of morality is part of our human existence. It does not only make us

upright individuals but also aids us in having relationship and co-existence with other

members of the community in which we live. This work will serve as a literature not

only in philosophy but also in Yorùbá culture because it will help in understanding

morality more for the Yorùbá culture and a glance to Yorùbá morality for those who

are not of the Yorùbá race.

1.11 CONCISE HISTORY OF THE YORUBA’S

Yorùbá is one of the largest ethnic groups in West Africa where they are most

concentrated. The nation has a population of over 40 million people across the West

African sub-region and about 21% of the current Nigerian population23.The central home

of Yorùbá people is Ile Ife in the western part of Nigeria with common ancestral

fatherhood of Oduduwa. They are predominantly in Lagos, Ogun, Oyo, Osun, Ekiti,

Ondo, Kwara, Kogi, and Edo States. Indigenous Yorùbá communities are also to be found

in neighbouring countries like Republic of Benin, Togo, Ghana and in South American

countries like Brazil, Cuba, and the Caribbean.

The Yorùbá people have one of the richest, enduring and perhaps, the most

sophisticated ways of life on the continent of Africa. They have similar culture which is

evident in their beliefs, values, customs, practices and social behaviours. All this is
23
F .Ajayi , S. Akintoye , “Yoru a in the Nineteenth Century ” Ikimi, O. (ed.), Groundwork of Nigerian
History. Ibadan: Heinemann Educational Books, 2006, pp. 280-302.
12
manifested in their arts, music, political institution, local economy, family structure,

burial, cuisine, numerals, literature and other related activities which define the Yorùbá

way of life24. Yorùbá is one of the religiously diversified ethnic groups in Africa. These

religions no doubt impacted and is still impacting the culture and tradition of Yorùbá as

most of the age-long practices now abolished or reformed, while several beliefs held for

centuries are discarded as they have no place in Christianity and Islam.

24
A.Kobor and S.Ekuma, „„Evangelizing in Mercy: Respecting Our Origin And Cultural Values‟‟ in
A.Afariogun(PhD) (ed.),ATONA; Issues in Christian Faith and Yoruba world view, Jos:,Nicxblue
press.2017, p.140.
13
 CHAPTER TWO

THE NATURE OF MORALITY AND CHARACTER

2.0 INTRODUCTION

Morality is a rule of customary conduct that exists in every human society. Culture

thus helps through religious, economic, moral, scientific and other dimensions of life in a

given society. African morality is geared towards good life; the ends of proscribing and

prescribing norms of conduct and an attitude of interpersonal relationship between

individuals in the society, there is a close connection between morality and culture in

African understanding of the two concepts as they complement one another.

2.1 MORALITY AND CHARACTER

Morality is seen as a set of social rules, norms and values that guide the conduct of

people in a society. Etymologically, the word morality has its root word „moral‟ in the

Latin word mores meaning „„custom‟‟. Hence, morality is defined as the quality or state of

being moral or behaving according to accepted moral standards25. Morality is seen as the

nature that inclines us to always choose the right from wrong course of action in other to

attain a better society; every individual is required to live a moral life.

Various African cultures show that there is hardly an indigenous word for ethics or

morality in African languages. Rather, ethics is a bi-product of daily practices among the

25
Robinson Mairi, Chambers 21st Century Dictionary, Edinburg: Chambers Harrap Publishers,2007.
14
Africans. Hence, the norm is to deploy certain indigenous words that are synonymous

with character to mean ethics or morality of the people.26

Character in Yorùbá parlance is Iwa .Hence, central to the discussion on Omolúàbí

is the notion of ìwà. It is not a coincidence that several of the oral literature concentrated

on ìwà more than Omolúàbí. Specifically, there is no Omolúàbí without the notion of ìwà,

because the former is simply an embodiment of the latter, that is, ìwà – good character.27

By definition, character is the intrinsic goodness of a person, unfolding in actions

that can be described as either good or bad. It is made up of traits that are within, which

influence outward actions.28 Moral virtues that is, excellences of character are the intrinsic

qualities and the subject matter of character. They include the general virtues like honesty,

courage, diligence, empathy, sympathy, humility, justice, temperance among others. Other

virtues of less general status but defined by each community in line with its aspirations

include: chastity before marriage, respect for elders, right use of words, and mastery of

language and use of proverbs among others. It follows from the foregoing that character

or consistent demonstration of virtues is the basis upon which a person is described as

moral or good fellow and to be lacking in virtues is to be immoral or bad fellow29. The

inherent ontological duality in relation to character and its development are well expressed

in the Yorùbá concept of Omolúàbí.

26
O. Oyewole and A. Godwin,‟‟discourse on the fundamental principles of character in an African moral
philosophy‟‟, in African journal of history and culture, Vol. 10 number 3, April 2018 p. 42.
27
Ibid.
28
Ibid.
29
J.Omoregbe, Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and Publishers
Limited,1993,.
15
2.2 MORALITY IN AFRICAN PHILOSOPHY

In Africa, there seem to be some underlying shared cultural values and this makes

it very interesting to discuss morality from the African perspective. African morality

could be viewed from different perspective. African moral values are handed down from

one generation to another. African moral system forms one of the earliest attempts at

establishing a philosophy that is authentically African, both in perspective and content. It

forms one of the basic kernels of discourse in the African philosophical evolution set in

motion in the writings of such African scholars as John Mbiti, Akin Makinde and Kwasi

Wiredu.

The controversy among these scholars arose from the declaration of Mbiti that

Africans exist in a religious universe. Makinde takes this to mean that a system of

morality based on African cultural beliefs must have a religious foundation. Among other

supporters of this claim are Awolalu and Dopamu. However, this position has been

rejected by African scholars such as Wiredu, Joseph Omoregbe and Sophie Oluwole. For

example, Bolaji Idowu writes:

Morality is certainly the fruit of religion (and that) they do

not make any attempt to separate the two...what have been
named taboo took their origin from the fact that people
discerned that there were certain things which were
morally approved or disapproved by the deity. So the
Yoruba call taboo eewo-„things for idden‟, things not
done.30
From the above claim, some doubt had cleared because it is so evident that religion plays

a crucial role in the lives of the Yorùbá and other Africans. Thus, in traditional African

societies, religion defines and shapes the moral values and characters of the people.

30
B. Idowu, Olodumare: God and Yoruba Belief. London: Longman Ltd., 1962.p.45
16
2.3 YORUBA MORAL SYSTEM

In the search for a theoretical foundation of African moral system, there are

diverse of opinions and postulations among different African scholars. John Mbiti argues

that the basis of African moral system is religion.31 He opines that Africans are

notoriously religious, and each people have its own religious system with a set of beliefs

and practices. Religion permeates into all the spheres of life to the extent that it is not

easy or possible always to isolate it32. In reaction to M iti‟s understanding of Africa and

religiosity, as forming the religious foundation of African moral system, Kwasi Wiredu

points out that religion and morality in traditional African ethics are independent and

distinct entities. He opines that what is morally good is what brings dignity, respect,

contentment, prosperity, joy to man and his community. And what is morally bad is what

brings misery, misfortune, and disgrace. ...immoral conduct is held to be hateful to God,

the Supreme Being.33

Traditional Yorùbá morality has a teleological foundation, that is, it focuses on the

end-product of actions or inactions of moral agents. Within the Yoruba moral context,

there are two types of iwa (character): iwa rere (good or positive character) and iwa

buburu/iwa buruku/iwa ibaje (bad or negative character). Sometimes, however, iwa is

used to mean good character. Hence, the Yorùbá will say iwa l‟ewa omo eniyan (a

person‟s real eauty consists in his/her character). This implies that a person with good

character, however ugly he/she may be, is morally beautiful, while his/her counterpart

with bad character, although he/she may be physically attractive, is thought of as morally

31
O.Olanipekun, „„Omoluabi: Re-thinking the Concept ofVirtue in Yoruba Culture and Moral
System‟‟Africology: The Journal of Pan African Studies, vol.10, no.9, October 2017,P.226.
32
Mbiti J., African Religion and Philosophy, New York: Double Day & Co. Inc., 1969, p. 62
33
K.Wiredu, Philosophy and an African Culture, London: Cambridge University Press,1980,p.6.
17
repulsive. According to Oke, iwa is “rated a ove all other valua le things, such that a

person who has all the other valuable things and opportunities of life but lacks good

character or moral beingness, which is the essence of proper human existence, will sooner

than later forfeit all his material possessions which would not let him e moral.” 34 Hence

Oyeshile writes:

We can say that people obey moral laws to enjoy the

benefits of morality on the one hand and to avoid sanctions
that accompany the violation of such moral rules, on the
other hand. In talking about benefits, the individual tries to
be prudent in his actions. He also takes actions on an
expeditious basis depending on the situation he finds
himself in. What all this points to is that human well-being
in the form of individual interest and societal interest,
constitutes the main rationale for being moral.35
It is intuitively warranted to conclude, contrary to some scholars‟ opinion, that a morally

upright lifestyle is never sought for its own sake. The person who pursues moral ideals

does so for self-interest. This point has been aptly argued by Oke, who concludes that

“self-interest, when properly understood, is the only ultimately rational basis for

persuading anyone to e morally committed in any context.”36 The Yorùbá, believe that

ignorance sometimes makes people act contrary to moral injunctions, for when they are

adequately informed about the consequences of their actions/inactions, the urge to act

wrongly would have been reduced to its barest minimum. Makinde vividly captures this in

34
M. Oke, Self-Interest as the Ground of Moral Obligation,Second Order, Vol.1 No.2, 1988,pp.79-103.
35
A.Oyeshile, „„Morality and its Rationale: The Yoruba Example‟‟ in Ibadan Journal of Humanistic
Studies, Nos.11&12,2002 p.95
36
A. Oyeshile Ibid, p.79
18
his analysis of Odu Ika-Wori37, where he contends that “an evil done to others is an evil

done to oneself.” Evidence for this can e found in several traditional Yoruba sayings.38

The Yorùbá accept that whatever a man sows, that he shall reap. According to

them, rere ati ika, ikan ko ni gbe (good and bad, none shall be lost). Good begets good;

evil begets evil. To obviate negative consequences accrued to evil deeds, the Yorùbá are

emphatic on always doing good. Thus they say, rere lo pe; ika ko sunwon (moral

goodness pays; wickedness is unpleasant). Another way of stating this is to say that the

moral commitment to doing good gets its rational impetus from the benefits it offers as

necessary consequences. A Yorùbá saying on the principle of reciprocal actions depicting

the foregoing is: eni se ire, a ri‟re; eni se ika, a ri‟ka , rere ati ika, ikan ko ni gbe (to do

good is to beget good, and evil comes to its doers, both good and bad, none shall be lost).

In sum, the Yorùbá moral outlook is an end-centric system. This means that the

Yorùbá Consider the outcome of their actions before embarking on them. The Yorùbá

consider the end of a thing to be more important than its beginning. Within indigenous

Yorùbá belief-system, one does good so as to have a good end, based on the firm belief

that neither good nor bad conduct shall perish or be forgotten ... hence, if one considers

his end, he will see that he ought to be moral.39That is why there is a saying that „„Rere

l‟ope, ika ko sunwon‟‟ (only moral goodness pays, wickedness is not pleasant).

37
Odu Ika-Wori is a verse in A im ola‟s Ifa literary corpus ,1977
38
A. Makinde, African Culture and Moral Systems: A Philosophical Study” in Second Order, Vol.1 No. 2,
1988, pp.13-14
39
M. Oke, „„Self-Interest as the Ground of Moral Obligation‟‟ in Second Order, Vol.1 No.2, 1988, p. 97.
19
2.4 PERSONHOOD OR PERSONALITY IN YORUBA PHILOSOPHY

Yorùbá traditional society, like other African traditional societies is a society

based on the principle of communalism .It is very possible to conclude that emphasis on

communal values; collective good and shared ends, communitarianism conceives the

human person as wholly constituted by social relationship with others.

For Gyekye:

community is predicated on the social being and

belongingness of people with communal values, which
serves as the foundational basis of communalism which
define and guide social relations in the form of attitudes
and behaviour that should exist between individuals living
together in a community who not only share a social life
but also a sense of common good.40
Hence, the values may also include sharing resources, burden, and social responsibility,

mutual assistance, care for and about others, inter-dependence, solidarity, social harmony

and trust. Personality is shaped and developed within the context of a community. Segun

Gbadegesin presents this in his conception of personality or personhood. According to

him, a person is what he is in virtue of what he is predestined to be, his character, and the

communal influence on him.41 For him:

A person whose existence and personality is dependent on

the community is expected in turn to contribute his own
quota to the continued existence of the community, which
nurtures him and partakes in his destiny. This is the ultimate
meaning of human existence. The crown of personal life is
to bear fruit (beget offspring); the crown of communal life is
to e useful to one‟s community. The meaning of one‟s life

40
K. Gyekye, African Cultural Values, Accra: Sankofa Publication Company,1996,p. 35.
41
S. Gbadegesin,“Destiny, Existence: A Yoru a perspective,” in International Studies in Philosophy, Vol.
XVII, No.1 1994,p.182.
20
 is measured y one‟s commitment to social ideals and
communal existence.42
G adegesin‟s view is a sociological conception of a person, stating that human personality

can develop to its fullest capacity by being fully immersed in the life of the group. One

common thing that cuts across scholars like Edward Blyden, John Mbiti, Julius Nyerere,

Kwame Nkrumah, Leopold Senghor and Bolaji Idowu is that in African thought, the

community determines the social, religious, political and moral being. Thus, the various

versions of their radical communal thesis can be reduced to the idea that community

values supersede individual values.43

Apart from the community which makes a human being enjoy the attribute of

personhood, there are other factors. For Gyekye, a person is endowed with certain

attributes which are prior to community formation. These attributes include: rationality,

the capacity for virtue, ability to make moral judgments and to choose that confer

personhood on the individual.44

It means that without these attributes, we cannot talk of the community, and the function

of the community, in Gyekye‟s view, is to discover the aforementioned attributes and

nurture them to maturity in various individuals. Personhood for him, cannot be achieved

or acquired because since the birth of a child, he or she has automatically becomes a

person. Gyekye‟s view brings about another critical question claiming that one‟s

personality is in its birth. Oyeshile is emphatic on the claim that besides the community,

42
Ibid.
43
K. Fayemi, “Human Personality and the Yoru a Worldview: An Ethico-Sociological Interpretation.” In
The Journal of Pan African Studies, Vol. 2 No. 9, 2009,p.173.
44
K.Gyekye, “Person and Community in African Thought” in Kwasi Wiredu, K. Gyekye (eds.), Person and
Community: Ghanaian Philosophical Studies, Vol.1,Washington: The Council for Research in Values and
Philosophy,1992,p.111.
21
the biological factor also determines personhood, and that a necessary relationship

between the individual and community.

The conditions of being qualified as an Omoluabi together with the demonstrative

capacity of communitarian hood jointly confers what is called human personality in the

Yoruba worldview; while the individual is seen as autonomous in nature, the community

is the basis for the actualization of individual values, aspirations and goals. Thus, as the

community majorly determines personhood in traditional Yorùbá and African culture

generally, so does the elements of Omoluabi continually nurtures personhood in human

personality.

A person in Yoruba thought according to Hallen and Sodipo is made up of

essentially three important elements: ara (body), emi (life giving element) and ori.45 In the

Yoruba concept of person, ara (body) refers to all the tangible elements that constitutes a

human person both externally and internally such as the brain, kidney, intestine, heart etc.

and not just the body frame which houses other constituents of a person.46 Emi (the life

giving entity), the Yoruba believe, is an immaterial element that provides the „animating

force‟ or energy without which a person cannot be said to be living at all, talk less of

being conscious. According to Bolaji Idowu, emi “closely associated with the breath and

the whole mechanism of breathing which is its most expressive manifestation”47. In other

words, emi (the life giving entity) is regarded by the Yoruba as the life force of a person;

its presence or absence in a person makes the difference between life and death. The Ori

represents the individuality element in a person. It is the element responsible for a

B. Hallen &J.Sodipo, Knowledge, Belief and Witchcraft. London: Ethnographical. Hospers, 1986,p.105 .
45

46
O.A.Balogun, „„African Beliefs‟‟ in: O.O. Odugbemi, A. Adebanjo, K.A. Balogun &S.F. Adedoyin
(eds.), Essentials of General Studies, pp. 330–341.Ago-Iwoye: CESAP.1997,p.333.
47
B Idowu, Olodumare: God in Yoruba Belief. London: Longman, 1962, p.169.
22
person‟s personality and represents human destiny. It is an immaterial entity, otherwise

known as ori inu meaning „inner-head‟ which is intractably connected with human

destiny. It is the essence of human personality which rules, control and guides the life and

activities of the person.48

2.5 PRINCIPLES OF MORALITY AND MORAL BEHAVIOUR IN YORUBA

MORAL PARLANCE

Traditionally, emphasis is laid on moral behaviour because the society is seen as

the larger school. For every action or inaction in social interactions is a character put on

by individuals. Thus, good things of life would amount to nothing without good

foundational character. This is reinforced by the maxim that Iya kii je Omolúàbí laarin

opo eeyan (an ideal person suffers no persecution in a crowd). His or her good conducts

that aligns and promote general well- eing are assumed to always stand in the person‟s

defense during difficulties. It follows that the ultimate moral principle is for everyone to

treat others as he or she would want to be treated.

Family upbringing fundamentally anchored on strict observance of taboos is the

common character-moulding attribute expected from all would-be Omolúàbí. And

because the taboos cut across all spheres of life, impacting knowledge (ìmó),

understanding (òye) and the wisdom (ogbón), all families and the community at large,

strive to align with the order. Therefore, nothing mortifies a Yorùbá more than to say that

his child is àbìikó (a child that is born but not taught, that is, a badly brought up child). A

48
Ibid. 170.
23
child is better àkóogbà (a child that is taught but does not learn), where the responsibility

is that of the child and not his parents.49 By the way, good character that aligns with the

general social interest and collective well-being is more or less the passport to good life

and happiness in the society.

Ta oos are simply a set of dos and don‟ts that apply to all spheres of life. All

things conceivable have their own measures of restriction or drawn lines that a violation

upset inner mechanism and the whole balance with dire consequences sometimes. In other

words, taboos are the unwritten norms that serve as a moderation of human affairs in the

society.50 Taboos are moral guides that in essence practically integrate the individual into

the whole and vice versa, which is the basic function of traditional education. Precisely, it

is the type of indoctrination that begins from the home and in the long run defines the

morality of an individual. The notion of Ìwà (character) returns all moral powers, freedom

and responsibility into the hands of communal beings.

2.6 CONCLUSION

The understanding of African or Yorùbá notion of morality which is understood as

right and wrong actions relating to judgment of character and conduct is built upon the

relationship and experiences of fellow humans and the environment which is driven

towards human and social development. Morality in Yorùbá thought is both a product of

religion as well as of human beings themselves. It is not necessarily based on religion or

faith, but on the beneficiary values of collective family and community well-being,

without neglecting the individual‟s character.

49
O. Oyewole and A. Godwin, „„Discourse on the Fundamental Principles of Character in an African moral
philosophy‟‟ in African journal of history and culture, Vol. 10 number 3, April 2018 p. 47.
50
Ibid
24
 CHAPTER THREE

‘‘ỌMỌ ’’

3.0 INTRODUCTION

Morality,as it were is quintessential to the Yorù á culture in that, it plays out in the

life of every individual. One of the moral attribute of an individual is Omọl , when

someone is described as an Omọl , it is an indication that the individual is well

mannered and cultured. He or she must be a person of honour, who has self-respect and

accords others self-respect. The Yorù á, elieve that certain virtues are inherent in every

individual but one still needs to inculcate or imbibe many other virtuous qualities to

measure up as an Omọl . Little wonder, Yorù á have the saying that K ni, kò tó

k t n ara ni (being born is not sufficient as nurturing oneself). Without much ado, it

is important to analyze how the Yorù á come a out the development of the concept of

Ọmọl i

3.1 THE CONCEPT OF OMỌ

Conceptually, the concept Omọl is a derivative noun which has different

words combined: Omo ti Olu-iwa bi, literally translated as, omo meaning 'child', ti

meaning 'that or which', Olu-iwa meaning the chief or master of Iwa (character), bi

meaning 'born'. When combined, Omọl translates as "the child begotten by the chief

of iwa"51. Such a child is conceived as a paragon of excellence in character.52

Consequently, a person who has been well trained and nurtured with deep knowledge and

51
K. Fayemi, Ibid, p. 167.
52
Ibid.
25
wisdom in communal values. He is an ideal, well cultured person who has developed a

sense of respect and responsibility to the community which is evident in both his private

and public actions.53 An Omọl is simply one who acquires combines and possesses all

virtues.

In essence, Omọl is expected to display and exhibit great virtues and values

translating the core moral conduct in Yorù á culture such as humility, good-naturedness,

bravery, good will, diligence among others. According to Abiodun, an Omọl is

descri ed as “someone who has een well rought up or a person who is highly

cultured”.54 As such it is not uncommon for the Yorù á to descri e someone as cultured -

Omọl i, or as uncultured - ọmọ l s n55. Thus, such an individual loses the personhood

of being a member of society accorded to humans. In other words, such a person would

not be deemed fit, for confidence, trust or responsibility; and would not pass the gamut of

being qualified as Omọl i in a Yoruba cultural context.

When the Yorù á descri e someone as ọmọ l s n - uncultured, such an individual

is considered as not being socially integrated or is a misfit or is a cultural deviant within a

given social setting or social organization.56 Sophie Oluwole‟s, conception is quite

instructive, thought provoking and reflective of the Yorùbá cultural experience which

suggests Omo ti o ni iwa bi (a child whose character takes after…) as the full rendition of
57
Omọl According to her, the phrase “Omo- ti- o ni- iwa- i” definitely does not

53
A. Roland, „„Identity and the Artistic Process in the Yoru a Aesthetic Concept of Iwa‟‟ in Journal of
Cultures and Ideas, Vol. 1, No 1,1989, p. 14.
54
Ibid.
55
Omo lasan is translated as a worthless or uncultured child.
56
Y.Oyeneye, & M.Shoremi,“The Concept of Culture and the Nigerian Society.” in Essentials of General
Studies, Vol. 2, Odugbemi O.O. et al (eds). Ago Iwoye: CESAP,1997.p253.
57
S.B. Oluwole,“Who are(we)the yoru a?”A Key Note Paper Delivered at a Pre Word Philosophy Day
Conference, June12,at the National Theater, Lagos.2007,p.12.
26
make a complete sense because it is a phrase that still yearns for a completion because it
58
raises the question: Omo ti o ni iwa bi tani? (a child whose character takes

after…who?.We may ask.) In response,Oluwole conceptualize Omọl as Omo ti o ni

iwa bi eni ti a ko, ti o si gba eko (A person that behaves like someone who is well

nurtured and lives by the precepts of the education he or she has been given).

As a matter of fact, the popular African philosopher Sophie Oluwole‟s expression

gives a clear representation and understanding of Omọl in Yorùbá culture wherein a

person acquires a deep knowledge, wisdom and therefore is trained to be self-

disciplined.59 By doing this, he is to develop a sense of responsibility that shows both in

private and public actions which will earn him social integrity and good personality in

the society. These values define and guide relations in the form of attitudes and

behaviours that should really exist between individuals, living together and sharing a

social life as well as a sense of common good.60 There is no doubt therefore, that there is

a deep connection in Africa between the community and the individuals who have

common cultural values or heritage.61

Fadahunsi and Oladipo suggest that the Yoru a term “Omọl ” very inadequately
62
translated by the English language “gentleman” is appropriate. Furthermore, Barry

Hallen opines that as often as the case, the original Yoruba term Omọl is much richer

in meaning ecause it egins from what a person really is like „inside‟ when it is

58
Ibid, S.B. Oluwole, p.12.
59
Ibid.
60
K. Gyekye, African Cultural Values, Accra: Sankofa Publication Company, 1992,p. 35.
61
K. Wiredu, „„Social Philosophy in Postcolonial Africa: Some Preliminaries Concerning Communalism
and Communitarianism‟‟ in South African Journal of Philosophy, 2008, 27 (4), p. 336.
62
A. Fadahunsi and O.Oladipo (eds.) Philosophy and the African Prospect: Selected Essays of Professor
Olubi Sodipo on Philosophy Culture & Society, Ibadan: Hope Publications, 2004.p23.
27
associated with „good character‟(iwa rere).63 According to Bewaji, Africans believe that

“each person is a representative of himself or herself as well as his/her family” and y

extension, his/her community.64 The point Bewaji is making is that, by implication, an

individual has to consider not only how a course of action contemplated by him will affect

him personally, but also how will affect his family directly or indirectly and community at

large.65

The concept of Omọl is one of Yorùbá Ideologies and thoughts which says

much about the personality of an individual. It emphasizes the character and conduct of an

individual. This Yorùbá philosophy is given force in Yorùbá oral traditions, proverbs

inclusive, in view of its importance. The concept of Omọl describes the attitude and

character of the bearer, it portrays the kind of the person the bearer is, this concept is not

new among Yorùbá, given example that in the olden days, you could advertise your goods

for sale by the road side without being there, all you needed to do was just to place a

sample price on top or beside the goods, and nobody dared steal it or take it without pay.

This example actually explains the existence of this concept among Yoruba people in the

olden days.66 In essence, before anybody or an individual could be referred to as

Omọl , he must be uniqueand exceptional in character.

63
B. Hallen, “The Philosophical Humanism of J. Olu i Sodipo” in Akinrinade Sola, Fasina Dipo and
Ogungbile David(eds.) The Humanities, Nationalism and Democracy,Ile-Ife: Obafemi Awolowo University
publications,2006) p.361.
64
J.A Bewaji, “Ethics and Morality in Yoru a Culture” in Kwasi Wiredu (ed.) Companion to African
Philosophy, London: Blackwell, 2004. p395.
65
Ibid.
66
M.S Adedayo, „‟The Concept of Omolua i and Political Development in Nigeria: The Missing Gap‟‟ in
IOSR Journal Of Humanities And Social Science, Volume 23, Issue 3, Ver. 4 March 2018,p.2
28
 For Akinyemi, the principles of Yorùbá traditional education are based on the

concept of Omọl which is translated loosely as an "ideal being".67 The Yoruba moral

system emphasizes good personality and well-ordered relationships with others.68 A model

of ideal character (iwa rere) in Yoruba ethics is widely regarded as Omọl . Such an

individual is expected to demonstrate moral soundness in all his or her private and public

dealings.69 Without unnecessarily dissecting their semantic meaning, we can summarize that the

moral virtues of the Omọl on the scale of the Yoruba value system are: wisdom

(intelligence, knowledge, prudence); integrity (truthfulness, fairness, justice); courage (valour,

bravery, fortitude); industry (hard work) which brings wealth.70

3.2 TRAITS OF OMỌ IN YORUBA

3.2.1 HONESTY

Honesty means act of sincerity that is being sincere to oneself and to others in the

course of one form of interaction or the other at every given time. Honesty therefore goes

with truthfulness, uprightness, sincerity and straightforwardness in deeds. The religious

basis for honesty is that social relations are based on trust.71 Every form of relationship

that has to do with the past, the present and the future are to be built on the foundation of

67
A. Akinyemi, Orature and Yoruba riddles. New York: Palgrave Macmillan Civic Education, Peace
Building and the Nigerian Youths. http://www.thetidenewsonline.com/2017/07/22/civiceducation-peace-
building-and- the-nigerianyouths-2/.
68
Ibid.
69
Ibid.
70
A.Adeniyi, „Culture, Identity and Emancipation: Challenge to the Yoru a Race‟, A Keynote Paper
delivered at the Olokun Festival, organized by the National Association of Yoruba Descendants in North
America at the Suntan Beach, Badagry on October 28, 2011,
https://nigeriaworld.com/articles/2011/nov/091.html acceseeed 14/04/2019
71
J. Ayantayo, Fundamentals of Religious Ethics, Ibadan, End Time Publishing House Ltd.2009,p. 80.
29
honesty.72 Hence, honesty refers to a facet of moral character and connotes positive and

virtuous attributes such as integrity, truthfulness and straightforwardness of conduct.73

There is a popular saying among the Yorùbá people that Otito lo ma a leke iro, that is,

honesty will always overpower falsehood.74 Hence,the notion of Omọl necessarily

entails honesty. Omọl is honest not just in principles but also in action. It is also

important that he is considered honest by the members of the community.

3.2.2 DILIGENCE

Diligence comes from the Latin word diligere which means "to value highly, take

delight in," but in English it has always meant careful and hard-work. A diligent worker,

do not just bang away at his job; he earnestly try to do everything right. Diligence is like

an investment, in that what you put into something determines what you will get out of it.

A diligent person works hard because anything worth doing is worth doing right, and the

way you do your work is a reflection of who you are. Work ethics is functionary of the

Yoruba society.

In traditional Yoruba societies, basic work ethics are codified in the Yoruba

sayings like: ise l‟oogun ise (work is the antidote for poverty) also, ise kii pani aise re gan

labuku (one has never died through hard work only laziness kills)75 .Thus Omọl is

expected to work and discharge his duties, either under parents or a master in an

apprenticeship. Children are economically empowered and a strong work ethics and

diligence is built at a very tender age. The opposite of diligence is laziness; Omọl is

72
P.Oke Plea Bargaining and the Religious cum Socio-cultural Concept of Yoruba in the Nigerian Political
Landscape in Ilorin Journal of Religious Studies, (ijourels) Vol.6 No.1, 2016, p.35.
73
Ibid.
74
Ibid.
75
Ibid,p.39.
30
not a lazy person; cherishes industry and gets respected through hard work and the

accomplishments hard work brings his way.76 Rather, he is industrious and diligent. The

Yorù á elieve that a virtuous person will never depend on others or steal from others, but

rather engage in hard labour.

3.3.3 DISCIPLINE

Discipline is usually understood to be synonymous with restraint or self-control, It

is when one uses reason to determine the best course of action that opposes one‟s desires.

People who are self-disciplined will not be reluctant to begin tasks and stay on track

despite distractions. In other words, a man who is self-disciplined is one who exercises

self-control.77An undisciplined man on the other hand is a man who fails to exercise

control over himself, that is, a man whose reason fails to keep the animal aspect of him in

check. An undisciplined man fails to control his passions, emotions, appetites or desires.

His desire for food, sex, money and comfort is uncontrollable, and this tends to be reduced

to animal level when it is not checked by reason.78 In Yorùbá traditional setting, self-

discipline Kiko ara eni ni ijanu is one of the virtues that accords respect and dignity to an

individual that makes it his watch word.79 The principle of self-discipline is seen as

exhibited by Omọl .

76
A.Adeniyi, „Culture, Identity and Emancipation: Challenge to the Yoru a Race‟, A Keynote Paper
delivered at the Olokun Festival, organized by the National Association of Yoruba Descendants in North
America at the Suntan Beach, Badagry on October 28, 2011,
https://nigeriaworld.com/articles/2011/nov/091.html acceseeed 14/04/2019
77
J.Omoregbe, Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and Publishers
Limited,1993 , p.120.
78
P.Oke,Ibid,p.38.
79
Ibid.
31
3.3.4 GOOD CHARACTER

Good character is another important attribute that must be exhibited by an

Omọl . A morally upright person should have a virtuos character . He must be honest,

respectful, courageous, forgiving, tender hearted and kind to pass the test of Omọl .As

a matter of fact, because of these virtues or positive traits, he is committed to doing the

right thing no matter the personal cost, and does not bend to impulses, urges or desires,

but acts according to values and principles.80 Put differently,he is not selfish and bias but

has good sense of judgement.

The Yorùbá believe that one of the best ways to adhere to social morality of the

society is to possess good character.81 For them,good character brings together all the

virtues of kindness, respect for elders and honest whether people are there or not.82 As

such, respect and good character and is eulogized with accolades like: Omo onibi niran,

alajobi a gbe o meaning a person from good lineage, spirit of the family will back you up

,while a person of questionable character is regarded as Eranko lasan lasan meaning a

worthless being.83 Little wonder,Yorùbá will assert that: Ìwà lewà omo ènìyàn ones

character is ones beauty. Good character cannot be acquired with money. A wealthy

person without good character is considered a worthless person in the society.

80
Ibid, p.37.
81
J.K Ayantayo, “The Religious and Ethical Significance of Ig o Song to the Contemporary Ig omina in
Osun State,”in Journal of Arabic and Religious Studies,Department of Religions, University of Ilorin, Vol.
16.,2002, p47.
82
P.Oke,Ibid,p.37.
83
Ibid.
32
3.3.4 MORAL INTELLIGENCE

Intelligence is considered a general unified concept, largely related to cognitive

ability, general mental ability to reason, think, understand and remember that draws upon

the powers of learning, memory, perception and deciding. Moral Intelligence refers to the

agent‟s capacity to process and manage moral pro lems.84 It is seen as the capability to

process moral information and to manage self-regulation in any way that desirable moral

ends can be attained.85 Our picture of a morally intelligent person is someone who is

endowed with a desire to strive for moral goals and to use moral principles and self-

regulatory skills to do what is good for society, other human or nonhuman beings, as a

matter or practice. Put differently, a morally intelligent person is someone who is

endowed with the desire to strive for moral goals and to make use of moral principles and

self regulatory skills to do what is good for the society. 86

3.4 YORUBA EDUCATION AND CHARACTER FORMATION

Every society, whether complex or simple, according to Sylvanus Nnoruka has its

process of enabling its peoples especially the young to recognize and manifest their latent

potentials.87This is done through the educational system of such society. Yorùbá considers

this form of education to be a means of initiating individuals into the society through

which they imbibe the values or norms and the society. As a matter of fact,any

84
T.Carmen , „„Moral Intelligence – A Framework for Understanding Moral Competences‟‟ acesssed on
March,4,2019. https://www.researchgate.net/publication/259532302 .
85
Ibid.
86
Ibid.
87
S.Nnoruka, Education and African Development: Philosophy and Public Affairs. Oguejiofor O.(Ed)
Enugu: Delta Publications,1998,p243.
33
educational system that dose not gear towards societal norms, rules and regulations is

regarded as null and void and its aim is geared towards ruin or destruction.88

The word “education” in Yoru a is eko, the word eko means the actual display and

consistent demonstration of the epistemic features of knowledge, understanding, wisdom

and other ethical values of excellence in character, honesty and modesty in attitude, and

self-restraint in action and expression.

Education, for the traditional Yorùbá, is a life-long process. It is seen by them as

any act or experience that has an integrative and formative effect on the mind, character,

skills, physical and spiritual abilities of the individual to enable him/her live effectively

and responsibly in the society. In consonance with the Yorùbá understanding, Babatunde

Fafunwa defines education as “the aggregate of all the processes y which a child or

young adult develops abilities, attitudes and other forms of behaviour, which are of

positive value to the society in which he lives”.89 He further asserts that there are seven

cardinal objectives of traditional Yorùbá education thus:

To develop the child‟s latent physical skills, to develop

character, to inculcate respect for elders and those in
position of authority; to develop intellectual skills; to
acquire specific vocational training and to develop a
healthy attitude towards honest labour; to develop a sense
of belonging and to participate actively in family affairs; to
understand, appreciate and promote the cultural heritage of
the community at large.90

88
Ibid.
89
B.Fafunwa, “African Education in Perspective”. In Fafunwa, A.B. and J.U. Aisiku eds. Education in
Africa: A Comparative Survey. London: George Allen and Unwin Ltd. 1982,p17.
90
B.Fafunwa, History of Education in Nigeria,London: George Allen & Unwin: United Kingdom,1974,p20.
34
 Thus the teaching of education is the responsibility of all the social organizations

and groups entrusted with the care of the young ranging from families, religious groups

and the society at large.

The Yoruba notion of education also has a social aspect, as distinct from the

individualistic orientation of Western education. In the Yorùbá world view, education

does not stand in isolation from the society which established it. Since the community is

the school, education draws inspiration and nourishment from the cultural values of the

community; and in a symmetric fashion, the educated is expected to turn his acquired

skill and knowledge into the growth, progress and development of the community. This

element of social responsibility is quite understandable, given the communal nature of

the traditional Yorùbá society, where the educated were expected to contribute to the

common good.

Character training is central to the Yorùbá practice of education. Unlike the

Western idea of education that emphasis is usually on the cognitive aspect of man and the

intrinsic value of knowledge to the neglect of the moral and other capabilities of man, the

Yorùbá notion of education is guided by moral concern and by the unwritten norms of the

society. Morality is not only taught - it is to be lived out by every individual . Thus

courage is not only taught; it is demonstrated. Similarly, endurance and devotion to duty

are not only taught; they are exhibited.91 From childhood to adulthood, the person is

taught morals by examples, direct instructions, proverbs, moon light folktales, myths,

songs, etc. Majasan asserted that the principles of Yoruba education are based on the

91
T.Awoniyi, “Omoluwa i The Fundamental Basis of Yoru a Traditional Education” In Abimbola,
Wande ed. Yoruba Oral Tradition. Ibadan: Ibadan University Press.1975 p376.
35
concept of Omọl .92 Conceiving of an Omọl as a person of good character in all its

ramifications, he says, y good character, the Yoru a meant “respect for old age, loyalty

to one‟s parents and local traditional honesty in all pu lic and private dealings, devotion

to duty, readiness to assist the needy and the infirm, sympathy, sociability, courage and

itching desire for work and many other desira le qualities”93.

The principles of Yorùbá traditional education, according to Akinyemi 94 and

Awoniyi,95 are based on the concept of Omọl . The whole principle of Yoruba

traditional education is to make an individual Omọl . To be Omọl is to be of good

character in all ramifications because the outcome of any successful education is good

character. The main idea of Yorùbá traditional education has always been to foster good

character in the individual and to make the child a useful member of the community.

Therefore, traditional education embraces character building as well as the development

of both physical and mental. Education in Yorùbá culture is a life-long process and the

whole society is the school.96Therefore, good character is the worth of any educated

person and not mere acquisition of degrees and certificates but education ought to be

instilled into the veins and cultures of the individual. The importance of education can

never be underplayed in any society as Ogunmodede asserts that it is the most potent

weapon left to man to transform, change and liberate himself and society from the slavery

of ignorance, disease, poverty and backwardness, and attain rapid socio-economic and

92
J. Majasan, “Yoru a Education Its Principles, Practice and Relevance to Current Educational
Development”. Unpublished PhD Thesis, University of Ibadan, Nigeria. 1967. p37
93
Ibid.
94
A. Akinyemi, “Yoru a Oral Literature A Source of Indigenous Education for Children, Journal of
African Cultural Studies, vol. 16, no.2, 2003, pp.161-179.
95
T. A Awoniyi, Omolua ı The Fundamental Basis of Yoru a Education. Ile-Ife: Department of African
Languages and Literature, (University of Ife, 1975), pp.357-384.
96
A. Akinyemi and C. L. Adeoye, Asa Ati Ise Yoruba,Yoruba Culture and Tradition, Ibadan: University
Press Limited, 1979,pp. 1-10.
36
political progress, prosperity, peace and happiness.97 To be Omọl is to be of good

character. That is why the goal of Yoruba traditional education has always been to foster

strong character in the individual and to prepare each person to become a useful member

of the community.

3.5 YORUBA EDUCATION AND DEVELOPMENT

Possessing good character might seem burdensome most times because of societal

influence, but it should not however make individuals shirk away from their responsibility

to the society. Bamikole posits that:

…When a child is properly trained in moral character, the

parents have the confidence that he or she would behave
well in the larger society, for „ile la ti n ko eso rode‟
(charity begins at home). Among social institutions, the
family is the smallest unit and it is individuals that make up
a family. If the individual possesses iwa rere, then there is
the belief that the family will be stable, and if the family is
stable, then the state will be stable, then the world will also
be stable, and if eventually the world is stable, then there
will be peace, progress and development.98
When there is respect for human values and character beget sustainable

development in the society. Therefore, the significance of having good character is

basically for human dignity and decency of individuals as people have regard for those in

positions of authority and leadership because their mandate is not from other places but

from the people. This will eventually make them embark on acts that will not tarnish

their image or affect their personality among the populace. For one in authority not to

97
F.Ogunmodede ,Obafemi Awolowo Socio-Political Philosophy, Rome Pontifical University Press,
1986,p218
98
L.Bamikole,Culture and Development in Africa ,philosophy and social change: Discourse on Values in
Africa,Ebijuwa,T.(Ed.). Ibadan: Hope Publications, 2007 ,p33.
37
offend his sense of dignity, he will strive to observe the norms of the society, which in a

way leads to stable and sustainable development.99

There are two dimensions in the form of moral and technical aspects of

development; the two complement each other in the words of Oladipo, he put is thus:

The intangi le or moral aspect of development…

has to do with improvement of „„the quality of human
relations between people ‟‟. It involves, for instance, the
reduction of social inequality, which globally is a major
source of conflicts among people, and the promotion of
positive social values, such as freedom, justice, tolerance,
compassion, cooperation, and so on. Although the tangible
is the most visible, the intangible is crucial. This is so
because it is that which enhances the capacity of the
individual to actually shape his or her own life without
being insensitive to the common good.100
Development of human beings is most needed as individuals, but will be aimless

without positive resultant effects from acquisition of degrees and certificates.

From the moral perspective, no society can said to be developed when it neglects

the less privileged in the society or the so called have – nots. Little wonder,John Rawls in

his Theory of Justice says that there should be equal distribution of the societal wealth,

consistent just saving principles, offices and positions be open to all under conditions of

fair equality as well as opportunity.101

Oladipo states univocally that there are two key variables that are of utmost

importance to national development which the Nigerian society that the Yorùbá culture

long for , namely: freedom and decency. Crucial to the meaning of freedom is the

achievement of a level of social efficiency that guarantees that things work for instance,

99
F. Olatunji, „„Reconceptualising the Basis for Character- Building in Yoruba Educational Ideology
towards Development‟‟ In Enwisdomization Journal, Vol. 5, number 1,2011,p.9.
100
O.Oladipo, Philosophy and Social Reconstructions in Africa, Ibadan: Hope Publications,2009,p95.
101
Ibid.p.10
38
the services, which make modern social life tolerable and fulfilling, including education,

health services, water, electricity, transportation, to mention but a few. The level of

decency, according to Oladipo is determined by the extent to which the values that make

social cooperation among the people are entrenched in a society.102

In all, it is demanded of everyone to aspire in a chosen field, continuously search

for knowledge and apply wisdom, which include moderation in all aspirations, diplomacy

and goodwill for others.All these this begins from home. Properly brought up children

ensure a stable home, stable homes in turn enhance a stable and peaceful community,

happy communities then make up secured and developing state and secured states make a

happier society.103 Individuals that are committed to self and others remain truthful and

empathetic to common course. The more of such people, otherwise known as Omolúàbí,

a society has the better for its collective happiness, wellbeing and development .104

Development must be a human fact. It depends solely on spiritual and cultural

aspect of the human person than on economic and technological aspect, it must mean an

ongoing commitment to advance from the less human conditions of disease, hatred,

crime, war, racism ,poverty, oppression ,injustice, corruption ,faithlessness, hopelessness

to the more human conditions of health ,of love, peaceful co-existence, equity, justice

,community fellow feeling ,faith and hope.105 All these stand as the bedrock of the

traditional Yorùbá education.

102
Ibid.
103
O. Oyewole and G.Azenabor,Ibid,p.49.
104
A.Ojo, Ìwà Omoluabi,O. Olajubu, (Ed.) Iwe Asa Ibile Yoruba.Longman Nigeria Limited,1978, pp.18-22.
105
G.Ehhusani , An Afro –Christian Vision „„OZOVEHE‟‟Toward A Moral Humanised World
,Maryland:University Press of America,USA,1991,p.243.
39
 3.6 CONCLUSION

One will find evidence of the Yorùbá understanding of morality in the concept of

Omolúàbí, it is appropriate mode of behaviour to achieve his goals and livehappily.Being

an Omolúàbí involves exhibiting characters like : honesty, diligence,moral intelligence,

good character and lots more.All the characters expected of an individual are largely

products of good traditional education of the Yorùbá society which when properly

acquired helps the individual to grow and contribute to the development of the society.

40
 CHAPTER FOUR

EVALUATION AND CONCLUSION

4.0 INTRODUCTION

From the fore going, it is evident that the concept of Omọl in Yorùbá moral

philosophy is used as the standard which determines the morality and the immorality of an

act in the society. In other words, it gears towards culture and moral education. An

important solution to moral decadence is possible by imbibing the principles encouraged

by been an Omọl

4.1 OMỌ : A PANACEA FOR MORAL DECADENCE IN THIS

CONTEMPORARY ERA

Today we see people indulging in acts that are capable of destroying the

society.Then we begin to ask ourselves: where is our morals? A lot of people seem not to

be concerned with the way or manner that which they behave. Things that were abnormal

have now become normal. Little wonder, Afuye asserts that moral decadence is the

decline, decay and profligate in moral values of individuals and society at large, 106

consequently, it is this decadence in the ethical values and norms of the individuals that go

a long way to affect the society; for they now indulge in perverse acts. For instance,

immoral musics,prostitution,yahoo boys, insurgency, human trafficking,corruption and

lots more.

106
K. Ade isi, „„Moral Decadence Among Nigerian Youths As Future Leaders: A Socio-Cultural
Regeneration in Advances‟‟ in Social Sciences Research Journal, Vol. 5 No 2,2018, p. 125.
41
 The major way we can make rational enquiry relevant in our contemporary

society is to use ethics as a tool of revitalization of virtues that promote human wellbeing.

The theory that man is a product of his society is not far from the truth as the process of

individual character development derives a great influence from the values of the society

in question107.

In contemporary African society, it is common to come across assertions that

portray the moral decadence that stains certain aspects of the African ways of life. Elders

complain of behaviours that shocks them, others complain about children they fail to

control, while the children complain of lack of example from some elders in the society,

all of this is as a result of Parental neglect of responsibility. Weaknesses in traditional

African morality are accountable for the moral crisis in the contemporary era.

The problems and challenges are effects of moral degradation which results from

deemphasizing Omọl qualities among Yorùbá today. In essence, the decline or decay

in a societal moral attitude has a way of affecting every aspect of that society due to the

fact that morality is an essential social concept. With the understanding of the

characteristics and qualities that define an Omọl , it should however be noted that most

of these characteristics are actually missing in the society today thereby undermining the

Yorùbá traditional value system. The level of corruption in contemporary societies is

partly due to lack of proper moral education and misconstrued idea that you can easily

escape justice if you are highly connected, Corruption, as we can see, has bad effects on

the society, jeopardizes the common good and ultimately inflcts pain on a very large

number of people. Maintaining a high standard of morality and refusing to comprise these

107
Ibid. p.190.
42
standards, no matter the pressure around one, would certainly contribute to the

individual‟s attempt to protect one‟s self from eing corrupted.108 Avoiding the

company and advice of those who are corrupt is of utmost importance. The value-added

culture, religion and education could help in eliminating this mindset.

The traditional Yorùbá imparted moral values to the young ones through

proverbs, storytelling, myths, religion chanting etc.109 The context or situation at hand

would determine the word to be uttered. Despite the fact that the Yorùbá did not condone

a situation in which youth would be disrespectful to elders, they also expected the elders

to put themselves in a position of honour. The following proverbs explain the point: Bi

omode ko ba ki agba, yoo simi ara re ni. If the youth does not greet the elder, he (the

youth) will keep his peace.110 This shows that the youths are expected to greet the elders

first However, there is also a proverb which says that the elders too ought to be alive to

their social responsibilities because, Ti okete ba dagba, omu omo re lo n mu. That when

the big rat grows old, it feeds on the milk of its young ones, It is not the case that Yoruba

proverbs were always coined to polarize the interests of the elders and those of the youths.

There were also proverbs which encouraged mutual respect and cooperation. Such

proverbs include: Owo agba ko wo akengbe, owo omode ko to pepe. A child‟s arms

cannot reach the high shelf; an adult‟s hand cannot enter the mouth of a gourd. Otun we

osi, osi we otun, oun ni owo fi n mo. The right arm washes the left; the left arm washes the

right that is how both arms may become clean111. It was through the combination of

108
L.Ochulor, „„Ethical and Moral Implications of Corruption‟‟ in Journal of Canadian Social Science
Vol. 7, No. 5, 2011,p.227.
109
J. Fasoro, „„Myth and Proverb as a Vehicle for Moral Education among Traditional Yoruba‟‟ in
International Journal of Arts and Commerce: 1(5),2012,p. 258.
110
Ibid.
111
Ibid.
43
myths, proverbs, songs, adages, and the rest, that traditional Yoruba society strove to

inculcate, moral values to their children.112 The belief in myths helped in promoting

adherence to moral principles and rules.

In a world believed to be inhabited and permeated through by spiritual powerful

forces, which had absolute control on human conduct and destiny. Sadly today, the

pristine virtues of the Omọl have withered in the average Yoruba/African because

emphasis is now placed on largely on wealth, obtained by either legal or illegal means.

The world of the traditional Yorùbá man was constituted in such a way that there

were those divinities who were charged by Olodumare who is the supreme being to

watch over human conduct to reward good deeds as well as to punish those of bad

deeds.113 An important avenue through which moral values were taught among traditional

Yoruba is the strong belief in the reality of after-life. The concept Orun (heaven) was

meant to emphasize the need to work towards attaining eternal bliss but, by first of all

being morally upright while one is still here on earth.

The most appropriate solution to the prevalent moral decadence in Yorùbá land,

Nigeria and Africa at large is a mode of value reformation and reorientation . Emphasis

should be laid on moral education Promoting moral values through laws, policies and

regulations. This can be effectively done by Parental responsibility and instilling of values

beginning from the home. A well-ordered society is possible with everyone imbibing

Omọl ‟s attributes in living our lives which will not only be beneficial to individuals

but will be of benefit to the society at large.

112
Ibid.p.259.
113
Ibid. p.260.
44
4.2 EVALUATION

Ọmọl is the philosophical and cultural concept used y the Yorù á people to

describe someone of good and virtuous nature, one who believes in hard work, respects

the rights of others, and gives to the community in deeds and in actions. Omọl as a

concept in Yoruba moral philosophy is used as the standard which determines the morality

and the immorality of an act in Yoruba society in Africa and geared towards the Yoruba

culture and education in its entirety; this is simply because culture plays a pivotal role in

the actions and practices of the Yorùbás.

The understanding that emerges from the translation of Omọl is that of a

person who has been well trained and nurtured with deep knowledge and wisdom in

communal values. He is an ideal, well cultured person who has developed a sense of

respect for and responsibility to the community which is expedient in both his private and

public actions.114 Without neglecting the semantic meaning, it follows that the moral

virtues of Omọl is based on the scale of the Yoruba value system which are: wisdom

(intelligence, knowledge, prudence); integrity (truthfulness, fairness, justice); courage

(valour, bravery, fortitude); industry (hard work). As a matter of fact,these characteristics

are embedded in a morally upright person. It is noteworthy that these virtues do not

embrace the contemporary unbridled acquisition of wealth. Pursuance of wealth beyond

rational limits is incongruous with the traditional Yoruba cherished principles.

The possession of wisdom (ogbon) and knowledge (imo) is important and crucial

for one who is an Omọl which, for example, may or may not be possessed by

someone who has western education. For Tijani a farmer, fisherman, carpenter or

114
R. A iodun, „Identity and the Artistic Process in the Yoru a Aesthetic Concept of Iwa‟ in Journal of
Cultures and Ideas, Vol. 1, No 1,1983 p. 14.
45
bricklayer may possess awesome interpersonal wisdom that will shame a proud possessor

of PhD in Psychology. After all, iwe kika o kan ogbon – western education does not

determine wisdom. Rather, sound education enhances and provides support for the values

of the Omọl .115

Integrity is a moral virtue central to Omọl . The traditional Yoruba community

values someone that can be trusted and depended on, one who will not tell lies and sell

his/her conscience for a meager pursuit. It is this self-protecting value of the individual

that earns respect, trust and dependability of the community. Also, in the communal view

of the Yoruba, a person of industry is highly regarded. Hard work is never synonymous

with poverty. Omọl is not lazy but assiduous in any given task. In the socio-cultural

history of the Yoruba, a person of valour is most cherished by both the immediate family

and the entire community. Stories abound of heroes, heroines and warriors who broke

through the battle ranks and traversed the wilds to assail the seemingly unassailable for

the common good of the community. At the same time, Omọl is an individual, who is

bold and considerate in seeking the good of both the neighbour and society.

When in Yorù á setting an individual is descri ed as Omọl , it is evident that

the individual is well mannered and cultured in dealings.

4.3 RECOMMENDATIONS

In the words of Joseph Omoregbe, he posits that: “To become an individual with

the inner dispositions inclined towards doing good, that is, virtuous actions, the individual

must have been well nurtured and trained in the persistent practice of good actions until

115
Tijani Taju, www.nigerianpilot.com/omoluwabi-re-igniting-yorubalost-values-1, accessed 2019, April,13
46
the practice becomes a habit.”116 The virtuous life is apparently concerned with the

individual‟s relationship with others and the state; and it is in this communal interaction

that a person grows in goodness or virtue and exhibits moral qualities.117 Among the

qualities that shape and mark out the Omọl as a „rounded and developed person‟ in

the community are majorly: wisdom, integrity, industry and courage. The values essential

for an Omọl goes on and on but also includes such pragmatic feats as wisdom and

shrewdness in judgment; oratory skills, self-control especially when under provocation,

dignified in sorrow and restrained in success, and most importantly, an excellent

character.118

Majasan supporting Akinpelu‟s conception emphasizes more pragmatic attri utes

of good character among the Yoruba. In his opinion, the basic traditional Yoruba values

primarily consists of: respect for elders, loyalty to one‟s parents and local tradition,

honesty in all public and private dealings, devotion to duty, readiness to assist the needy

and the infirm, sympathy, sociability, courage, itching desire for work and many other

desirable qualities119 all these are basic features and traits identifiable and observable

others evident attributes of a good character are embedded in: oro siso (intelligent and

expert use of language/utterances or rather oratory skills), inu rere (having good intent

towards others), otito (truth), opolo pipe (intelligence) and iwapele (gentle character/self-

restraint).

116
J. Omoregbe, Knowing Philosophy, Lagos: Joja Educational Research and Publishers Limited,1990, p.
115.
117
Aristotle, The Politics, T.A. Sinclair (trans.), Betty Radice (ed.), reprint edition, Harmondsworth:
Penguin Books, 1979, Bk. 7, Ch. 3, p. 695.
118
J. Akinpelu, An Introduction to Philosophy of Education, London: Macmillan Publishers1987,pp178-
179.
119
J. Majasan, Yoruba Education: its principles, practice and relevance to current educational
development, unpublished Phd thesis, University of Ibadan, Nigeria.1967, p37.
47
 In addition to the aforementioned qualities, in our present time, Omọl should

also imbibe other virtues like: intelligence, internal and external focus, good character,

continuous learning, and right attitude to work, skill acquisition, innovation,

professionalism and competence. In other words, traditional education or training, rightly

acquired enhances and combined with western education should provide adequate support

for the values, that equally make up the list of the moral qualities of the modern

Omọl i

The qualities and principles provided by various scholars are numerous and

cannot be exhausted. However, the man of good character is expected, not just to embrace

all these qualities and principles but also to exhibit and live them. In bringing to limelight

the culture of Omọl in our contemporary society, it is high time Yoruba traditional

rulers and leaders in conjunction with the government should made sure that Yoruba

cultural values are taught at homes by parents at school by teachers as well as religious

leaders. This will go a long way ininculcating the values of Omoluabi into the lives of the

young ones at their tender age.

4.4 CONCLUSION

From the discussions above, the understanding of Omọl as a philosophical and

cultural concept refers to an individual who is well nurtured and cultured in accordance

with cherished communal values with an all rounded character, efficiently trained in

morals that reflect in private and public dealings. The virtues emphasized y the Yorù á

concept of Omọl are numerous and varied; this is due to the fact that the Yorù á

society is dynamic in nature. Every individual is expected to be up and doing always in

48
regard to the acceptable virtues regardless of the decadence that may emerge in the

society.

The identity of an Omọl is found in his personal pride and dignity, willingness

to work and cooperate with others in the community for communal growth and

development through general uprightness in dealings.

49
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