AFS161

1
Nana-Ntiamoah2019

KWAME NKRUMAH UNIVERSITY OF SCIENCE AND TECHNOLOGY

COLLEGE OF HUMANITIES AND SOCIAL SCIENCES
CENTRE FOR CULTURAL AND AFRICAN STUDIES

Course Code and Title: (AFS 161) African traditional Ethics

The Terms Ethics and Morality
What is Ethics?
The word ethics is derived from a Greek word “ethos” which means
customs, conduct/ code of conducts, tradition, habit.
What, then, is ethics? Ethics is two things. First, ethics refers to well-founded
standards of right and wrong that prescribe what humans ought to do, usually
in terms of rights, obligations, benefits to society, fairness, or specific virtues.
Secondly, ethics refers to those standards that impose the reasonable
obligations to refrain from behaviours such as; rape, stealing, murder, assault,
slander, and fraud. Ethical standards also include those that enjoin virtues of
honesty, compassion, community and loyalty.

Ethics, is also seen as the branch of philosophy which deals with

the morality of human actions; or is the branch of philosophy which studies
the norms of human behaviour, and these human actions and behaviour are
governed by a set of norms or code of conduct within any given society.1

Ethics of a society is embedded in the ideas and beliefs about what is

right or wrong, what is a good or bad character; it is also embedded in the
conceptions of satisfactory social relations and attitudes held by the members
of the society; it is furthermore, embedded, in the patterns of behaviour that
are considered by the members of the society to bring about social harmony
and cooperative living, justice, and fairness.

The term ‘ethics’ is technically used by philosophers to mean a

philosophical study of morality—morality understood as a set of social rules,
principles, norms that guide or are intended to guide the conduct of people in
a society, and as beliefs about right and wrong conduct as well as good or bad
character

1
Ekeopara, Chike Augustine and Ogbonnaya, Lucky Uchenna. ‘Traditional Ethics and the Maintenance of Social Order
in The Nigerian Society’ European Scientific Journal 10, no. 29 (2014): 34-46.

1
 AFS161
2
Nana-Ntiamoah2019

What is morality?
Morality from Latin word mos (moralis)2, is translated to mean 'manner’,
‘character’, ‘proper behaviour') is the differentiation of intentions, decisions
and actions between those that are distinguished as proper and those that are
improper. Morality may also be synonymous with "goodness" or "rightness".

Oxford Dictionary defines ‘morality’ as moral principles pertaining to a

distinction between right and wrong or good and evil. Morality is the sense
and view of what is right and wrong and that which constitutes an absolute
pattern for character and behaviour. It is an authoritative code of conduct in
matters of right and wrong.
Norwell-Smith3 holds that; morality is concerned with the relationship
between human beings–how they ought to behave towards one another. It
also deals with the type of relations between people which a society should
adopt. By the contents of morality, he means the things which morality
expects people to do and the things which people are not expected to do.
Included in the content of morality according to Norwell-Smith are the things
which are shown to be virtues and those which are vices— good and bad and
of right and wrong.
Values are those which matter to us. They are what motivate our
behaviour. They ground our judgments about what is good or bad, desirable
or undesirable.

In philosophy, ethics defines what is good for the individual and

for society as a whole, and establishes the manner of duties that people owe
to themselves and to one another. Ethics therefore, is an attempt to guide
human conduct and also to help humans in leading good life by applying
societal moral principles.
Ethics and morals relate to “right” and “wrong” conduct. While they are
sometimes used interchangeably, they are different: ethics refer to rules
provided by an external source, e.g., codes of conduct in workplaces or
principles in religions. Morals refer to an individual's own principles regarding
right and wrong.

2
Proper behaviour of a person in society, literally pertaining to manners, developed by Cicero.
3
P.H. Nowell-Smith. Ethics. (Penguin Books, Ltd, 1954)

2
 AFS161
3
Nana-Ntiamoah2019

Nature of Ethics and Morality in Traditional African Society

John Mbiti, a renowned African Philosopher and theologian, in his work African
Religions and Philosophy4 writes that:
There exist many laws, customs, set forms of behaviour, regulations,
rules, observances and taboos constituting the moral code and ethics of
a given community or society. Any breach of this code of behaviour is
considered evil, wrong or bad, for it is an injury or destruction to the
accepted social order and peace. As in all societies of the world, social
order and peace are recognized by African people as essential and
sacred, where the sense of life is so deep, it is inevitable that the
solidarity (and stability) of the community must be maintained
otherwise there is disintegration and destruction.5

This observation by Mbiti suggests that traditional societies in Africa had a

system of morals which are preserved in their customs and tradition.
According to Asare Opoku6 “the solidarity of the community is maintained by
laws, customs, taboos and set forms of behaviour which constitutes the moral
code”.7 These viewpoints by scholars stressed the inalienable importance of
ethics and moral codes in the maintenance of social relations in African
societies.8
African societies, as organised and functioning human communities,
have ethical values, principles, rules—intended to guide social and moral
behaviour.

Traditional ethics refers to the norms, precepts, principles and moral

codes, which regulate the conduct and actions of individuals in African
societies9 which gears toward the maintenance, ensuring social order and
stability in African traditional societies.
Every community, towns and villages in Africa had a system of morals
which are preserved in their customs and tradition. “There is no society (in
Africa) that has no set of dos and don’ts.

4
J.S. Mbiti. African Religions and Philosophy. (London: Heinemann, 1969).
5
Mbiti, 205.
6
K. A. Opoku. West African Traditional Religion. (Singapore: FEP International, 1978).
7
Opoku, 166.
8
E J. Udokang. ‘Traditional Ethics and Social Order’, A Study in African Philosophy’, Cross- C
ultural Communication 10, no. 6(2014): 266-270. (267).
9
Udokang. ‘Traditional Ethics and Social Order.

3
 AFS161
4
Nana-Ntiamoah2019

African ethics is a ‘character-based’ ethics, which maintains that the

quality of the individual's character is most fundamental in our moral life.
Good character is the essence of the African moral system, the vital moral
value.

Tradition and custom in African society, defined the various aspect of human
behaviour and social activities that were approved and those aspects that were
prohibited and forbidden. All the moral codes of morality were nearly in the
form of prohibitions which were sanctioned by the deities and ancestral spirits.
This account for why many scholars hold the view that African ethics and
morality is derived from traditional religion. To this end, Ilogu observes that:

Custom is derived from the deities and sanctioned by the ancestors; it is

religious in nature, although it fulfils social, moral and cultural functions.
Hence the unquestioned obedience which the community gives to it.10

The traditional African moral codes set up the relationship that should
exist between the individual and God (deity) and the relationship that should
exist between individuals (Humanity). In addition, traditional moral codes put
checks on various forms of abuse, certain forms of sexual relations such as
incest or rape, assault, the invocation of curse upon a neighbour etc…
The code of ethics constitutes a central value system upon which the
behavioural patterns of traditional African societies are structured.

African peoples have a deep sense of right and wrong … this moral sense
has produced customs, rules, laws, traditions and taboos which can be
observed in each society”.

Every community, towns and villages in Africa had a system of morals

which are preserved in their customs and tradition. “There is no society in
Africa that has no set of dos and don’ts. A society that has no norms or moral
ways of enforcing good conduct is bound to run into chaos. This explains Asare
Opoku’s11 observation that “the solidarity of the community is maintained by
laws, customs, taboos and set forms of behaviour which constitutes the moral
code”.
Ozumba and Opoku’s viewpoints stress the inalienable importance of
ethics and moral codes in the maintenance of social order and stability in
African societies. In other words, African societies were and are maintained in

10
Ilogu (1975), p.23
11
K. A. Opoku. West African Traditional Religion. (Singapore: FEP Int’l, 1978), 166

4
 AFS161
5
Nana-Ntiamoah2019

terms of social order, through the observance of traditional ethical principles

and moral values. Any violation or disregard of these principles resulted to
disorder and social dislocation. In this regard, Tempels rightly observes that:

Africans have traditionally been very conscious of the social dimension

of morality. Morality is always seen in the social context. Hence any
serious violation of the moral order has a social aspect which involves
serious social consequences. The whole society is affected, for every evil
act is an anti-social act which has adverse effects on the whole
community.12

Nwosu and Kalu13 (1982, p.5) agree with Tempels’ view when they
observed that “a given cultural group enjoys a high degree of stability to the
extent that the members of the group allow their actions to be governed by
the dominant values and norms”. Substantiating our view that African ethics
and morality is the bedrock of social stability, Asouzu (1998, p.3) states that
“African traditional society recognizes and holds firmly to certain values
identified as necessary for correct functioning of the society and the welfare
of the individuals and the society as a whole.

Tradition and custom in African society, defined the various aspect of

human behaviour and social activities that were approved and those aspects
that were prohibited and forbidden. All the moral codes of morality were nearly
in the form of prohibitions which were sanctioned by the deities and ancestral
spirits.
Kwame Gyekye14 in his African Cultural Values, describes moral values
as a set of social rules and norms intended to guide the conduct of people in
a society.
Included in the list of goods are habits and patterns of behaviour
considered by the society as worthwhile because of their consequences for
human well-being. The list of such goods invariably included: kindness
(generosity; ayemye), faithfulness (honesty, truthfulness: nokwaredi),
compassion (mmobrohunu), hospitality (ahohoye, adoye), that which brings

12
Tempels (1959, p.45)
13
Nwosu and Kalu (1982), 5
14
K. Gyekye. African Cultural Values: An Introduction. (Accra: Sankofa Publishing Comp,
1996)

5
 AFS161
6
Nana-Ntiamoah2019

peace, happiness, dignity, and respect (nea ede asomdwoe, ahomeka,

anuonyam ne obuo ba).15
According to Kwame Gyekye, within the Akan social and humanistic
ethics framework, what is considered morally good is generally what promotes
social welfare, solidarity, and harmony in human relationships. Moral value in
the Akan system is determined in terms of its consequences for mankind and
society.16
In Ghanaian society, words like ‘foolish’, ‘silly’, ‘stupid’ should never be
used. To tell a Ghanaian that he or she is a ‘beast’ or worse to specify the
particular beast—goat, sheep, pig, is to disgrace such a person utterly.17
For a woman to call a man a ‘fool’ for whatever cause, is unpardonable
no matter the intensity of provocation, or difference in age. Yet, a man should
not exchange blows for such insult from the woman else, he is branded as a
coward, a bully (woman fighter).18
Dealing with abusive words, Sarpong has observed that, in traditional
Ghanaian (African) situation one is reminded of certain signs and gestures
which are considered more abusive than words (action speaks louder than
words). Such signs for example are; pouting the mouth, leaving one’s thumb
standing, clenching the fingers, winking the eyes in special way.19
In matters of greetings, seniority in age among other things do not come
into it at all. In traditional Ghanaian society, greetings have to do with who
has ‘met’ or come ‘across whom’. If one visits another in his or her house, the
visitor greets. On neutral grounds, two things may involve… either both may
be in motion or one is stationary. In the first case, we often here expressions
like ‘we have well met’ (y’ahyia hyia), and in the second instance, the one in
motion greets for the stationary person to respond.20
Ghanaians associate filth, uncleanness, disgrace, disrespect, shame
with the left hand. Hence, many Ghanaians repudiate giving something out
with the left or point something out or showing someone a direction with the
left hand.

15
K. Gyekye. Essays on African Philosophical Thought: Akan Conceptual Scheme.
(Philadelphia: Temple University Press, 1995): 131- 133.
16
Gyekye, 132.
17
P.K. Sarpong. Ghana in Retrospect: some aspects of Ghanaian culture. (Tema: Ghana
Publishing Corporation, 1974): 93.
18
Sarpong, Ghana in Retrospect, 93.
19
Sarpong, 94
20
Sarpong, 94.

6
 AFS161
7
Nana-Ntiamoah2019

Sarpong has remarked that the predominance use of the right hand over the
left may not be peculiar to Ghanaian or African. He explained this by using the
Latin words sinister (which means left) and dexter (meaning right- dexterity)21
There is no doubt that Traditional African societies depended largely on
the strict application of the moral codes of ethics for the smooth running of
the society. By observing the customs, prohibitions or taboos and other
normative values, social order and stability were ensured.

Taboos therefore, is a derivative word from the Polynesian tabu which

means forbidden. Taboo is a sacred word for religious and social injunctions
put in place by indigenous people to ensure the sanctity and protection of
human morality, wellbeing and future of the community.

Importance of Ethical and moral values

Moral values are important in life because, if a person has never learned
about moral values then how could he or she decide between the good and
the bad. Moral values reflect an individual's character and spirituality. They
help in building good relationships in personal, social as well as professional
lives.

Some examples of African moral values

(i) Humility.
This is a state where one does not boast of his/ her achievements and is ready
to accept correction and help others.

(ii) Courtesy.
It is a polite and pleasant expression towards others. It is related to
hospitality, respect and humility.
Courtesy enables one to treat others with kindness and be sensitive to their
needs.

21
Sarpong, 96

7
 AFS161
8
Nana-Ntiamoah2019

(iii) Sharing.
This is the giving of oneself, time and resources to the community for its
welfare. It means giving according to one's abilities and receiving according
to one's needs.
Sharing promotes unity and a sense of belonging.

(iv) Respect.
It refers to the ability to recognize other people's rights and institutions.
This moral value enables individuals to honour God, the living dead, the elderly
and the physical environment. The purpose is to enhance a harmonious living.

(v) Hospitality.
This is promoted through sharing with others food, drinks and shelter as a
sign of generosity and kindness to visitors and strangers.
(vi) Honesty.
This refers to the practice of telling and acting truthfully. It facilitates mutual
trust among people making an individual to be relied on. It is one of the values
expected to be upheld by community leaders.
(vii) Loyalty.
This is the ability of an individual to be faithful to one another, the family and
community. It enables members to support, work for and remain together
even in times of difficulties.

(viii) Integrity.
This is the quality of always behaving according to the laid down moral
principles one believes in. It promotes respect and trust from others because
one can be relied.

8
 AFS161
9
Nana-Ntiamoah2019

Selected Readings:
Ackah, C. A. Akan ethics: A study of the moral ideas and the moral behaviour
of the Akan tribes of Ghana. Accra: Ghana Universities Press, 1988.
Appiah-Sekyere, Paul. ‘Traditional Akan Ethics and Humanistic Ethics: A
Comparative Study’ Advances in Social Sciences Research Journal 3,
no. 6 (2016): 110-120.
Ekeopara, Chike Augustine and Ogbonnaya, Lucky Uchenna. ‘Traditional
Ethics and the Maintenance of Social Order in The Nigerian Society’
European Scientific Journal 10, no. 29 (2014): 34-46.
Gyekye, K. African cultural values: An introduction. Accra: Sankofa Publishing
Company, 1996.
Gyekye, K. Essays on African Philosophical Thought: Akan Conceptual
Scheme. Philadelphia: Temple University Press, 1995.

Mbiti, J.S. African Religions and Philosophy. London: Heinemann, 1969.

Opoku, K. A. West African Traditional Religion. Singapore: FEP Int’l, 1978.

Sarpong, P. Ghana in retrospect: Some aspects of Ghanaian culture. Tema:

Ghana Publishing Corporation, 1974.
Udokang, E J. ‘Traditional Ethics and Social Order’, A Study in African
Philosophy’, Cross- C ultural Communication 10, no. 6(2014): 266-270.