THE DEGENERATING LEVEL OF MORALITY IN ABOR ENUGU STATE NIGERIA

ABSTRACT

The  term  Degenerating  and  morality  are  often  used interchangeably to describe the moral standards. That is very low or unacceptable to most people while morality is the principle concerning the right and wrong or good and bad behaviours. Morality in Abor conception involves a three dimensional relationships  namely  God,  man  and  the  ontological  order.  A morally  good  act  reaffirms  the  right  relationship  between  God, man and ontological order while a morally bad act negates and disrupts this relationship. In this study therefore, the researcher brings together the institutions of morality, the litany of immoral cases  that  have  degenerated  moral  standards  in Abor,  and  the efforts of Abor people towards recovering their lost moral glory. The current standard in the society i.e. the fallen standard was also  discussed  in  a  fairly  systematic  and  comprehensive  way. Some recommendations were also made. The methodology used was descriptive historical approach.

CHAPTER ONE

INTRODUCTION

1.1   Background of the Study

The Nigerian nation and the various tribal groups and communities that make her geographical entity are constantly facing the challenges of Westernization and other concomitant problems. From time immemorial and of course in the pre- colonial  times  in  Nigeria,  the  traditional  African  had  been living a life of moral sanctity and consciousness devoid of rancour and bitterness. In the social, political, economic and spiritual planes they were satisfied and exhibited evidences of good living and cordiality.

Specifically in the spiritual sphere, there were clearly divided   lines   of   relationship   between   the   sacred   and   the profane  which  apparently  was  covenantal  (Suzerain).  There were also defined rules between man and man in the society. The African people especially the Abor of Igbo extraction in Nigeria were rich in the cultural (religious) heritage. They were a  deeply  religious  people  whose  religion  was  their  life  and there life was their religion. From the on set of the existence of

Abor people they enacted religious laws deeply chereographed in  their  theology  and  cosmology  which  provided  not  only succour and solace to the citizenry but provided morally sanctimonious principles guiding human behaviour.

There were therefore taboos or prohibitions to control human excesses and prevent the possibility of straying away from the laid down norms. This was so because there were taboos against family image destruction, stealing, breaking of convenants   and   vows,   adultery,   fornication   rape,   armed robbery,  burglary,  and  other social  vices. Of  course,  it is  an indubitable fact that man is a gregarious animal and wherever he finds himself in the company of others there are bound to be consternation and conflicts, In view of the possibility of frequent  and  regular  conflicts.  In  this  vein,  the  community Abor ear-marked some ethical guidelines to ensure mutual co- operation,  understanding  and  peaceful  co-existence.  Given this backdrop, the society through folklores, proverbs, idioms, moonlight, plays, oath-taking measures and other multivariate means of controlling crime  have made available  strategies to

make every member of the community live up to expectations by way of conformity.

In  recent  times  however  things  have  changed  as  the virtues we held in high esteem have been abused based on the influences  of  western  lifestyle.  There  is  no  more  respect  for elders  and   there   are   different  kinds  of   vices  which   have become the order of the  day. This corroborates what Achebe said, thus, things  fall apart, the  centre  cannot hold  and  the falcon cannot hear the falconer and mere anarchy is loosened upon the world, things fall apart. This is an anecdote referring to the harmonious existing order prior to the advent of the colonial masters and missionaries and also to the disruptive, destructive  and  divisive  tendencies  in  vogue  in  our  society today. From the foregoing, this topic becomes adreme in this

21stc century Africa, Nigeria and Abor, as the moral sanctity in the  society  is  degenerating  to  an  abysmally  and  dangerous level in the people’s history. The objective is to find out the solutions to this morally degenerating issues and make the society a more viable and peaceful place for us to live in when things  are  put  in  their  proper  perspectives.  Through  this

study, no doubt the development of the people will not only be enhanced but assured.

1.2   Statement of the Problem

From time immemorial, the Igbo religious system was traditional, cultural and natural. Suffice it to say that it was God-given, original and unadulterated, but with the advent of Christian missionaries and their agents of westernization, who met a pattern of   life that ran counter to Euro-Christian principles, the Igbo religious society and moral institutions experienced  first  attack  by  foreign  culture,  technology, education and Christianity, to the extent that things changed from its original form and shape to something else.

Morality  deals  with  the  question  of  what  is  right  and good, and what is wrong and evil in human conduct. In the general  sense,  the  word  right  implies  conformity  to  custom, laws,    conscience    and    some    external    authority    (Titus,

1957:181). That is to say that an act is right if it conforms to norms of the society by which it is judged.

Apart from the racial pride, cultural arrogance shown in the  use  of  obnoxious  and  derogatory  terminologies  by  the

Europeans in describing the traditional religion, the Igbo belief system and cultural practices suffered from indigenous indignation, indifference and total apathy. This unpatriotic attitude   is   not   unconnected   with   ignorance,   adoption   of western culture and total subscription to alien practices.

1.3   Aim of the Study

The wholesale adoption of man have devastated and negated some cultural practices of the Igbo. To this end, the aims of this study include:

•        To  examine  the  degenerating  level  of  morality  in  Abor community of Enugu State,

•        To  examine  the  persisting  problem  of  dominant  moral conscience. As such there will be an objective evaluation,

•        To examine and appreciate core traditional moral values of the Igbo of South-Eastern Nigeria,

•        To  evaluate  the  Igbo  world  view,  so  that  non-Igbo  may know the social and moral norms of Igbo as well as the dominant role of religious leaders,

•        To  also  highlight  salient  elements  and  features  of  Igbo traditional  religion  especially  as  it  concerns  their moral values.

1.4   Significance of the Study

This study is necessary because from time immemorial, the practice of Igbo traditional religion had been of immense significance to the forebear. It highlights the fact that in Igbo religion,  the  Supreme  Being  is  looked  upon  as  the  model  of moral values whose dictates and principles should be followed to ensure peace and order in the community.

Finally, the study provides a more meaningful and deep- rooted  knowledge  of  the  people’s  religious  beliefs  and practices. In tandem with the above Metuh observed (1992:15) that “to get an objective view of people’s religious beliefs, one would know whole life”.

This  study  will  also  fill  the  gap  in  literature  on  this subject  matter.  It  provides  the  basis  for  further  research  on Igbo morality and other attendant moral issues among the people.

1.5   Scope of the Study

Nigeria  has  six  geo-political  zones  which  include  the south-east,  south  south,  North  Central,  South  West,  North East and Northwest. The southeast comprises the five states of Abia, Anambra, Ebonyi, Enugu and Imo. Though the Igbo are disseminated  in other neighbouring states, it is  within these core five Igbo states that the study concentrates. The study focuses attention on the degenerating level of moral values among  the  Igbo  but  with  special  emphasis  on  the  Abor  of Enugu State. It is the position of this researcher that a lot of foreign influences were responsible for this degenerating level of morality among the people of Abor. To this end, the study is limited to Abor.

A table showing map of Abor

KEY

ROAD

TOWN BOUNDARY VILLAGE BOUNDARY

*  AFOR-OFUFE SQUARE

1.6   Research Methodology

The Igbo moral institution has not been accorded adequately  its  prime  place  in  Igbo  scholarship  and  as  such, this work is primarily a study on the degenerating level of morality  in  Abor.  Comparative  method  is  applied  as highlighted above in an attempt to explain the moral and religious institutions and phenomena under study.

Inspite   of   the   comparative   nature   of   the   approach, analytic method has been of immense help as it helped to dismiss some misconceptions and over generalizations. The participant observation method was also employed.

1.7   Definition of Terms

For the purpose of clarity and proper elucidation, the following key concepts are defined.

Morality

According  to  Oxford  Advanced  Learners  Dictionary  the term morality is concerned with principles of right and wrong behaviour.  The  term  “morality”  is  derived  from  the  plural “mores meaning moral and manners. It is used to mean the

generally  accepted  code  of  conduct  in  a  society  or  within  a sub-group of society. It is used to mean the pursuit of good life, thus, it is a way of life, a set of principles and certain attitudes and behaviour towards fellow men.

Morality “is an integral part of religion because both emphasize on human personality in its relationships and both are concerned with conduct (Agha; 2003:40). Fagothey also defines morality “as that quality in human acts which is called right or wrong, good or evil. It is a term used to refer to the goodness or badness of human act without specifying which morality has its base on religion. It is a truism that disrespect for  religion  will  automatically  lead  to  destruction  and disrespect  of  morality  also.  According  to  Givertz  “No  society can live without morals”.

Degeneration

Unlike  major world religions, traditional religion has no founder, it is native and indigenous to the Igbo people whose cultural  constitutions  are  written  in  their  mind,  folklores, myths, legend, proverbs, everyday speech, pithy-saying, songs and dances. Therefore, this is used to refer to their religious

systems which have been handed down from generation to another. It is in this conceptualization that Ojike aptly and summarily defined it as Omenani” (Onyeidu 2002:13).

According to Oxford Learners Dictionary, it means the process of becoming worse or less acceptable in quality or condition.

A picture of Ojebeogene family tree

A picture of Iyima Awubu who married Ojebeogene

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