Chapter Four: The Foundations of Character Education in African

Introduction

Dear students, every society have its own system for training and educating its youths; and
education for good life has been the most persistent concern of men through history. Africa was
however, not an exception. Although its education was informal, but functionality and character
building was the hallmarks of African traditional education. African society regarded education
as a means to an end and not an end itself. Education was generally for immediate introduction
into the society and a preparation for adulthood.

Character education in traditional African societies is rooted in the fundamental values and
principles that have been passed down through generations. These values emphasize the
importance of community, respect for elders, and the interconnectedness of all individuals within
the society. In traditional African cultures, character education is not only about personal virtues,
but also about one's role and responsibilities within the community.

In contemporary Africa, the foundations of character education are rooted in traditional values
and ethical principles that have been integral to African societies for generations. These
foundational concepts shape the moral fabric of the continent and guide individuals in their
ethical conduct and interactions within their communities.

This chapter will discuss about the character development approaches in the traditional African
societies, the foundational principles of character education in traditional African societies and
the Ethiopian moral development approach.

4.1. Character Development

The term "character" originates from a Greek word meaning 'to mark', implying the visible
aspect of traits. This visibility is a useful starting point for discussing the development of young
people's character. Character is essentially conducted. It is visible and can be readily observed.
Good or bad character becomes evident in people's actions and is observed by others.
Responsible individuals are typically not concerned with others' character until it is demonstrated
through visible conduct. However, while visible conduct has its merits, research suggests it
should not be the sole concept for assessing youths' character. It's important to recognize that

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words themselves constitute a form of conduct. Politeness, truthfulness, and lying are all verbal
acts that contribute to conduct. Some responsibilities are created by words and acts, and these
responsibilities have implications for character development.

Every human society has a detailed moral code, customs, and taboos that dictate how
individuals, both children and adults, should peacefully coexist and live harmoniously within that
society. It has been and continues to be the moral responsibility and duty of parents and wise
elders to instill these customs and taboos in the hearts and minds of their children. This informal
moral education at the family level was later supplemented by communal initiation rituals and
traditional rites, such as circumcision and seclusion from community life, which were believed to
positively contribute to the holistic moral education of children.

In the pre-colonial era, the focus on moral virtues has always been central to moral education in
African societies. Many Africans still believe that the strongest foundations of moral truths and
education lie in their religious beliefs, ancestral traditions, and spirituality. It is within these
spiritual beliefs that Africans find their ethical principles. The success of moral education for
young children is measured by their understanding and adherence to these customs and religious
beliefs. When incorporated into moral education, these religious beliefs and traditional customs
are expected to impact not only the cognitive moral development of children, but also their
psycho-spiritual, emotional, socio-economic, and ecological-ethical development.

In many African societies, moral education aims to transform children into well-ordered
individuals who, in turn, are expected to contribute to building a well-ordered society. The
African traditional moral-character education is holistic, addressing the complete human being,
and is centered on developing a fully virtuous and harmonious character. This education often
utilizes moral narratives, stories, poetry, drama, proverbs, lessons, and encouragements to instill
moral virtues and human values in young people. Historically, African traditional holistic
education consisted of six levels:

• cognitive moral development,

• moral-spiritual,
• psycho-emotional,
• socio-cultural,

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 • political-economic, and
• ecological-ethical levels.

This holistic approach is based on the understanding that human beings are physical, rational,
spiritual, emotional, moral, social, cultural, and political beings who are always in relation to the
entirety of reality. The African traditional moral-character education shares many similarities
with the Aristotelian-Thomistic virtue ethics approach. It

Aristotelian-Thomistic virtue ethics refers to a moral philosophy that combines the ethical
theories of Aristotle and Thomas Aquinas (1225-1274) This approach emphasizes the
development of virtuous character as the key to living a morally good life. It focuses on the
cultivation of moral virtues, such as courage, temperance, and justice, through habitual
practice and the pursuit of the mean between extremes. Additionally, it incorporates the
theological framework of an Italian Dominican friar and priest, an influential philosopher and
theologian, and a jurist Thomas Aquinas (1225-1274), integrating the concept of divine grace
and the ultimate end of human life as union with God. This ethical perspective emphasizes
the importance of practical wisdom, moral excellence, and the pursuit of human flourishing
within a religious and philosophical context.

To this end, African families and communities were considered as fundamental agents of holistic
moral education due to their role as the basic unit of African societies and the cradle of human
life.

4.2. African Communitarianism

African communitarianism is a philosophical and ethical perspective that emphasizes the

importance of community and collective well-being. It places a strong emphasis on the
interconnectedness of individuals within a community and the idea that the welfare of the
community is intricately linked to the welfare of its individual members. This perspective often
prioritizes the common good over individual interests and encourages a sense of shared
responsibility and mutual support within the community. African communitarianism also tends
to value traditional social structures and practices that promote harmony, cooperation, and
solidarity among community members.

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Communitarianism emphasizes the importance of the community and the common good over
individual rights and interests. It suggests that individuals are fundamentally interconnected and
that their well-being is tied to the well-being of the community as a whole.

Within the communitarian ethical theory, the common good is seen as the central focus of ethical
decision-making. Actions and choices are evaluated based on their impact on the community and
the extent to which they contribute to the overall welfare and flourishing of the collective.
Communitarian ethics also emphasizes the importance of social cohesion, cooperation, and the
cultivation of virtues that contribute to the well-being of the community. It underscores the idea
that individuals have a responsibility to contribute to the common good and to uphold the values
and norms that sustain the social fabric.

✓ Ethics of Duty

Ethics of duty in the context of traditional African philosophy refers to the moral obligations and
responsibilities that individuals have towards their community, ancestors, and the natural world.
In many African societies, ethical behavior is not solely based on individual rights or personal
desires, but rather on fulfilling one's duties and obligations to others.

The ethics of duty also encompasses the respect for elders, the honoring of ancestors, and the
stewardship of the environment. It emphasizes the importance of maintaining balance and
harmony in relationships, as well as fulfilling one's role in the community with integrity and
diligence.

✓ The Common Good

In traditional African philosophy, the concept of the common good is deeply rooted in the
communal values and interconnectedness of the community. The common good refers to the
well-being and flourishing of the entire community, rather than just the interests of individuals. It
emphasizes the collective welfare, harmony, and prosperity of the community as a whole.

Communitarianism emphasizes the importance of the community and the common good over
individual rights and interests. Within the communitarian ethical theory, the common good is
seen as the central focus of ethical decision-making. Actions and choices are evaluated based on

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their impact on the community and the extent to which they contribute to the overall welfare and
flourishing of the collective.

✓ Social Morality

Social Morality refers to the ethical principles, values, and norms that govern social interactions,
relationships, and the overall conduct of individuals within the community. It encompasses the
moral standards and expectations that guide behavior and shape the ethical fabric of the society.

Central to the concept of the social morality is the emphasis on communal well-being, social
harmony, and the interconnectedness of individuals within the community. Ethical behavior is
not solely based on individual rights or personal desires, but rather on the maintenance of
harmonious relationships and the promotion of the collective welfare.

✓ Humanity and Brotherhood

In traditional African philosophy, the concepts of humanity and brotherhood are rooted in the
interconnectedness of individuals, the recognition of shared humanity, and the importance of
communal relationships.

Humanity and brotherhood emphasize the idea that all individuals are part of a larger human
family and share a common bond that transcends individual differences. This concept promotes a
sense of solidarity, mutual support, and the recognition of the inherent dignity and worth of
every person.

4.3. Ubuntu Philosophy

The Ubuntu philosophy, originating from the Bantu languages of Southern Africa, embodies a
worldview that emphasizes the interconnectedness of humanity and the importance of
relationships, compassion, and communal well-being. The term "Ubuntu" is derived from the
Nguni language and can be roughly translated as "I am because we are," reflecting the
philosophy's emphasis on the communal nature of existence. This philosophy asserts the
interdependence of humans and the acknowledgment of one's responsibility to their fellow
humans and the world around them. It is a philosophy that supports collectivism over
individualism.

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 Key principles of Ubuntu philosophy include:

• Ethical Obligations
• Interconnectedness
• Human Dignity
• Compassion and Empathy
• Communal Well-being
4.4. Ethiopians Indigenous Moral Values

As Ethiopia is a part of Africa, the society shares the communitarianism and Ubuntu philosophy.
Specifically, Ethiopia, with its rich cultural tapestry and diverse ethnic groups, possesses a
wealth of indigenous moral values that have been integral to the realities of Ethiopian society for
generations. These moral values are deeply rooted in traditional belief systems, communal
practices, and historical narratives, shaping the ethical framework of the nation. Some key
indigenous moral values in Ethiopia include:

• Respect for Elders: Ethiopian society places a strong emphasis on respecting and
honoring elders. This value is deeply ingrained in the cultural fabric and is reflected in
the deference shown towards older members of the community. Elders are revered for
their wisdom, experience, and guidance, and their counsel is highly valued in decision-
making processes.
• Communal Solidarity: The concept of communal solidarity is central to Ethiopian
indigenous moral values. Communities in Ethiopia often operate as close-knit units, and
the well-being of the collective is prioritized over individual interests. This value fosters a
sense of mutual support, cooperation, and shared responsibility within the community.
• Hospitality and Generosity: Ethiopians are known for their hospitality and generosity
towards guests and strangers. Welcoming visitors with warmth and openness is a deeply
ingrained cultural practice, reflecting the value placed on kindness, compassion, and the
sharing of resources with others.
• Reciprocity and Mutual Aid: The principle of reciprocity and mutual aid is fundamental
to Ethiopian indigenous moral values. Communities engage in reciprocal exchanges of
goods, services, and labor, fostering a sense of interdependence and cooperation. This

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 value underscores the importance of supporting one another and sharing resources for the
collective benefit.
• Harmony with Nature: Ethiopian indigenous moral values often emphasize the
interconnectedness between humans and the natural world. Respect for the environment, ,
sustainable resource management, and respect natural laws (a harmonious relationship
with nature are integral to traditional Ethiopian belief systems).
• Reverence for Tradition and Heritage: Ethiopian indigenous moral values often cover
a deep reverence for tradition, cultural heritage, and ancestral wisdom. Traditional
practices, rituals, and customs are upheld as a means of preserving the collective identity
and wisdom of the community. This reverence for tradition fosters a sense of continuity
and connection to the past, guiding ethical conduct and social norms.
• Emphasis on Family and Community Bonds: Ethiopian moral values place a strong
emphasis on the importance of family and community bonds. The well-being of the
family unit and the broader community is prioritized, and individuals are expected to
contribute to the welfare of their families and support the needs of the community. This
value underscores the significance of interconnectedness and mutual support within
social networks.
• Spirituality and Faith: Ethiopian indigenous moral values often intersect with spiritual
beliefs and faith traditions. The practice of religious and spiritual rituals, the observance
of moral precepts, and the cultivation of virtues are integral to the ethical framework of
Ethiopian society. These values promote a sense of moral responsibility, ethical living,
and the pursuit of spiritual growth.
• Communal Decision-Making and Conflict Resolution: Ethiopian communities often
uphold indigenous moral values that emphasize communal decision-making and conflict
resolution. Consensus-building, dialogue, and mediation are valued approaches to
addressing conflicts and making collective decisions. This fosters a sense of inclusivity,
cooperation, and the resolution of disputes through communal engagement.
• Honor and Dignity: Ethiopian indigenous moral values uphold the importance of honor,
dignity, and reputation. Individuals are expected to conduct themselves with integrity,
uphold their honor, and preserve their dignity in their interactions with others. This value

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 promotes ethical behavior, respect for oneself and others, and the maintenance of
personal and communal honor.

Dear students, these indigenous moral values reflect the cultural richness, diversity, and ethical
foundations of Ethiopian society, thus, we have to keep them; because they provide a framework
for ethical conduct for citizens. These values are significant to have the responsible citizens who
are devoted for peace, security, mutual respect and patriotic one.

References

Wabanhu, Emmanuel (2017). Moral-Character Education: A Pillar For National Building In

Africa. Journal of moral education in Africa (JMEA) Vol. 3 Dec. 2017, 27-56