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0очень, говорит бенгальский автор Дипеш Чакрабарти, особенно в своем произведении «Провинциализируя Европу» [9].
К сожалению, подобные рассуждения часто игнорируются в мире принятия решений, те же политики предпочитают говорить о необходимости заниматься конкретными проблемами, а не уходить в абстракции. Однако, не ставя вопросов о сконструированном характере той же современности, или состоянии отдаленности от передового мира, можно очень быстро найти себя в снова появившемся устройстве неоколониализма и эксплуатации. Поэтому стоит обратить внимание на теории, которые говорят, что основная проблема состоит в том, что Пакистан оказался закован в мир его особенностей, его отличия от Запада, от передового мира, в мир необходимости догонять.
Тот же постколониализм говорит, что такое понимание догоняющего состояния не-Запада связано с колониализмом, с той эпохой, а точнее с тем дискурсом, который четко расставил акценты современного мира, о том, кто обладает этой современностью, и о том, кто ее постоянно догоняет. Два первых десятилетия XXI в. стали еще одной частью этого рассказа об отдаленности от Пакистана современности, и о стремлении Пакистана преодолеть эту отдаленность. Однако на сегодняшний день стоит признать следующий факт. Внутриполитическая жизнь Пакистана так или иначе оценивается по его положению в отношении передового мира. Попытаться вырвать понимание, о том, как жить людям в Пакистане, без того, чтобы говорить о недостаточной развитости страны, - это еще предстоящая задача.
Таким образом, современность, как вызов внутриполитической жизни Пакистана 20012020 гг., представляет собой необходимость достижения держащегося на отдалении от Пакистана передового мира, чему сам XXI в., несмотря на всю свою открытость и развитость, в значительной мере не способствует.
Литература и источники
1. Tehrik-e-Taliban Pakistan (TTP) // URL: https://www.cia.gov/the-world-factbook/references/terrorist-organizations (дата обращения: 21.03.2023).
2. Officiai Website of TLP Karachi Division // URL: https://labbaik.pk/ (дата обращения: 15.03.2023).
3. Lashkar-e Tayyiba (LeT) // URL: https://www.cia.gov/the-world-factbook/references/terrorist-organizations (дата обращения: 20.01.2023).
4. Corruption Perceptions Index // URL: https://www.transparency.org/en/cpi/2022/index/pak (дата обращения: 21.03.2022).
5. Ease of Doing Business rankings. - URL: https://archive.doingbusiness.org/en/rankings (дата обращения: 21.03.2023).
6. Prime Minister Imran Khan 1st address to nation FULL | 19 Aug 2018 | 24 News HD. // URL: https://www.youtube.com/watch?v=CAKKpayYZGc (дата обращения: 21.03.2023).
7. Maulana Fazal Ur Rehman Aggressive Speech In Protection Of Constitution Pakistan Conference // URL: https://www.youtube.com/watch?v=dRAH74KlLr4&t=204s (дата обращения: 18.03.2023).
8. Pakistan: Supreme Court hears Panama leaks case // URL: https://www.aljazeera.com/news/2016/11/1/pakistan-supreme-court-hears-panama-leaks-case (дата обращения: 21.03.2023).
9. Chakrabarty D. Provincializing Europe: postcolonial thought and historical difference. - Princeton; Oxford: Princeton Univ. Press, 2000. - XII, 301 p.
ЗЛОБИН СЕРГЕЙ СЕРГЕЕВИЧ - научный сотрудник, Институт истории Национальной академии наук Беларуси (ZlobinSSSS@mail.ru).
ZLOBIN, SIARHEI S. - Research fellow, The Institute of History of the National Academy of Sciences of Belarus (ZlobinSSSS@mail.ru).
УДК 94(669):241«199/201» Б01: 10.24412/2308-264Х-2023-6-230-236
ОГЕДЕГБЕ Б.Г., ИХИДЕРО С.И., ЧУКВУДЖЕКВУ Э.С.-Ф. К ИСТОРИИ КРИЗИСНЫХ ЯВЛЕНИЙ В СРЕДЕ СОВРЕМЕННОЙ НИГЕРИЙСКОЙ
МОЛОДЕЖИ
Ключевые слова: молодежь, нравственный надлом, ценностная переориентация, воспитание характера.
То, что молодежь является важнейшим активом роста и развития любой нации, является фактом, который невозможно опровергнуть. И наоборот, действия и бездействие молодежи могут разрушить ткань любого общества. Следовательно, все, что направлено на них, должно быть полезным и направлено на то, чтобы помочь им продвигать свои позитивные ценности для личного и общественного развития. Статья посвящена судьбе нигерийской молодежи и преобладающим моральным вопросам нашего меняющегося мира. Использован качественный метод с радикальным бихевиоризмом Скиннера в качестве теоретической основы. В статье утверждается, что на нравственное поведение сильное влияние оказывает характер конкретной ситуации, в которой находятся люди. Более того, поведение человека можно формировать и контролировать до тех пор, пока оно не станет соответствовать тому, что лучше всего подходит для выживания. Примечательно, что их моральная распущенность связана с упадком моральных ценностей в нигерийском обществе, о чем свидетельствует всплеск аморальной деятельности, такой как плохое руководство во всех сферах, мошенничество, сексуальная распущенность,
подделка документов, бандитизм и коррупция, среди прочего. Таким образом, в документе предлагается переориентация ценностей, достижимая посредством систематического воспитания нравственности/характера, направленного на обучение маленьких детей тому, как думать и быть морально ответственными людьми.
OGEDEGBE B.G., IKHIDERO, S.I., CHUKWUJEKWU, E.S.-F.
ON THE HISTORY OF CRISIS PHENOMENA AMONG MODERN NIGERIAN YOUTH
Key words: youths, moral disruption, value reorientation, character education
That youths are crucial assets to the growth and development of any nation is a fact that cannot be rebutted. Conversely, the action and inaction of the youths can destroy the fabric of any society. Hence, anything targeted at them must be worthwhile and directed at helping them promote their positive values for personal and societal development. This paper focuses on the fate of the Nigerian youth and the prevailing moral questions of our changing world. It adopts the qualitative method, with Skinner's radical behaviourism as its theoretical framework. The paper submits that moral behaviour is strongly influenced by the nature of the specific situation in which people find themselves. Moreover, one's behaviour can be so shaped and controlled until one conforms to what is best for survival. Notably, their moral laxity is not unconnected with the declining moral values in Nigerian society as evident in the upsurge of immoral activities like bad leadership in all spheres, fraud, sexual promiscuity, forgery, thuggery and corruption, among others. The paper thus suggests a value reorientation, achievable through systematic moral/character education geared towards teaching young children how to think and be morally responsible persons.
Introduction
Each society has specific characteristics that distinguish its inhabitants from those of other societies [1, р. 148]. Youths are thus by-products of the society that breeds them. Today, Nigeria's youths are not just being culturally colonized, the societal malaises of our changing world have pushed them into channeling their youthful energy into social vices. The yoke of a failed government, poor parenting, bad examples from elders, lack of systematic study of morality, improper use of social media and the internet as well as the conflicting values of the past and present, is weighing heavily on the youths of today. Some scholars emphasizes that the inculcation of morality is the basic task of the socialization process in every culture which includes the communication of moral standards, shaping and enforcing the practice of "good" behaviours in the development of a child. However, salient moral issues which have been neglected in our today's world have resulted in serious moral decadence among our youths. This is evident in the rampant cases of cybercrimes, ritual killings, armed robbery, indecent dressing, sexual laxity, unwanted pregnancies, child abandonment, examination malpractice, cultism, drug trafficking, embezzlement of public funds, corruption, dishonesty, etc.
This negligence could be part of the explanation for the disorders, crises, and anxiety that are so common in Nigerian society today [2, р. 25]. This paper, therefore, offers a review of the fate of the Nigerian youth in the global world, where the youths are becoming a force to reckon with for the actualization of a better-transformed society and a revitalized church. It emphasizes the factors predisposing youth to engage in vices, their effects on the future of the nation, and the urgent need for value reorientation.
Theoretical Framework
Theories are explanatory models or descriptive tools that help us to understand people's perceptions of reality and the meanings they make out of it. Scholars have suggested various theories for the evaluation of moral behaviour among youths. This paper is theoretically underpinned by Skinner's radical behaviourism.
Radical behaviourism is a psychological theory that delves into how environmental factors influence our state of mind. That is why it is usually referred to as the psychology of the environment in which a person lives. Radical behaviourism proposes that moral behaviour is learned in the course of human development through association, imitation, practice and reinforcement. Burrhus Frederic Skinner the exponent of this theory, holds that our behaviour is under the control of external events. He argues that one's behaviour can be so shaped and controlled that one conforms to what is best for survival [3, р. 34]. It is a basic philosophic contention of radical behaviourism that all behaviour is determined and under the control of environmental factors. This indicates that behaviour is a result of the interaction of personal factors and the environment, pre-directing the person to act in certain ways [4, р. 164].
The Concept of Youth
The Oxford Advanced Learner's Dictionary [5] defines youth as "the time of life when a person is young especially the time before a child becomes an adult". Oladele Bamidele [6] explains that the concept of 'youth' is defined within the framework of different sociological perspectives. These
perspectives could also depend on cultural contexts. By implication, the concept of youth can either be described in terms of a socially constructed life's stage or simply in terms of a chronological age bracket. In some African cultures, for example, one would remain a youth until one is married and/or has a paid job to meet personal and extended family responsibilities, or is able to move out of the family house" [7].
However, in terms of more formal institutional definitions, for the purposes of regional and national policy-making and planning, a more age-based definition has been considered, for the statistical delineation of demography, even if these are at times overlapping [6]. The age-based definition of youth across some countries and organizations is captured in the table below:
Country or organization Definition of Youth (years) Source
Kenya 15-30 years National Youth Policy
Nigeria 18-35 years National Youth Policy
Morocco 15-29 years Ministry of Youths and Sports
Mozambique 15-35 years National Youth Policy
Sierra Leone 15-35 years National Youth Policy
South Africa 14-35 years National Youth Policy
African Union 15-35 years African Youth Charter
The Commonwealth 15-29 years Commonwealth Youth Programme
United Nation 15-24 years UNFPA Framework for Action on Adolescents and Youth, among others
World Bank 15-24 years Africa Development Indicators 2008/2009: Youth and Employment in Africa, among others
World Health Organization 10-29 years World Report on Violence and Health: Youth Violence, among others
Source: United Nation Economic Commission for Africa. Africa's youth and prospects for inclusive development: [8]
It has been rightly observed that this variation in the age bracket makes the age-based definition an unreliable factor in determining who a youth is. However, Ime George and Unwanaobong Uyanga [9, p. 40] described youth are the engine room and major drivers of developmental trend and activity in the society. They are usually very energetic and are always willing to go the extra mile, if need be, to achieve what they believe in. An example is the 2020 #EndSARS protest.
The Concept of Morality
The term 'morality' is drawn from the Latin word, mores meaning, manners or morals. According to Innocent Sanga [10, p. 193)], morality is concerned with the climate of ideas about how to live; which prescribes standards of behaviour. Vandemiati sees it as the science that indicates what man must do to be good [11]. According to Abimbola [12] since morality is concerned with rules and norms to guide our conduct in life, then it follows that any human society devoid of morality is doomed to failure because people will not care or consider their conduct; and it is human conduct that affects and shapes society. The absence of morality or the presence of poor moral quality in society is an indicator of a society heading toward failure.
Pre-colonial Moral Consciousness in Retrospect
The value system of a society largely influences the behaviour of its people as well as determines the level of development of the society. African societies (Nigeria inclusive) have been in existence before the colonial era, with their own distinct cultural beliefs, values, norms and practices despite diverse ethnic groups. Ebhomienlen [13, p. 691] recalls that indigenous moral values played a significant role in the development of youths in pre-colonial African societies. These values are accepted as the standard norms of the people. Strict adherence and observance of these ethical values were factors that ensure peaceful, settled and united African societies. Violation of moral norms is attracts grievous sanctions as these values are gifts from God to ensure a safe and peaceful society for man.
Olaniyi and Oyelade affirm that the sources of values in traditional African societies cut across the seen and the unseen community of being. The unseen group is regarded as the ultimate or absolute source that has the Supreme deity, His divinities with the ancestors as the main authority. The people
believe that the Supreme Being (God) gives and upholds moral laws and as such, He is the source of all values. Next, are the ancestors who lived exemplary lives while on earth and are acknowledged as sources of moral values among the living members of their families. In the physical realm, the elders in traditional African communities are seen as possessors of wisdom because they inherit the powers and wisdom of their ancestors, who are believed to exist in harmony with God. Hence, God communicates with them (elders) who, in turn, communicate with the people. This explains why old age is regarded highly and seen as a blessing from God. The kings and the leaders of thought in the traditional society are rated in the hierarchy as the next crucial sources of moral values. They are expected to be the custodians of moral values as any contrary conduct is met with adverse consequences. All of these, work together to ensure respect for the sacredness of life, discipline, honesty, hard work, accountability, loyalty, respect for the elderly, and truthfulness among others [14, p. 70].
Traditional societies in Nigeria before the colonial era were therefore controlled by norms whose enforcement (sanctions) worked to maintain order in society. The African sense of morality is life-centered; that is, it is preoccupied with the promotion of human and social welfare. Kwame Gyekye [15, p. 55] adds that individualism is anti-social in the pre-colonial African moral context. This is because African moral consciousness repudiates ethical egoism. The African concept of man is that of a being in relation. His whole existence from birth to death is organically embodied in a series of associations, and life appears to have full value only in these close ties. This validates the Urhobo saying as quoted by Nabofa [16, p. 29-44] thus; Akpo Ohwo ovo, akpo uphie - A man who lives by himself alone experiences untold suffering. It is clear therefore that individual behaviour is not only moulded by the human members of the society. The entire community considers it a sense of obligation to ensure that individuals conform to the ethos of the community.
In African traditional society, leaders are aware that they owe their position to the author of societal moral norms (the Supreme Being) and to the ancestors who are ever present and ever watching to see that high moral standard is maintained in the society. Hence, leaders must thus epitomize truth, purity, and fair play. Traditionally, African leaders are not expected to mortgage truth for anything. Dishonesty makes a leader lose the support of the deities and the people. In the same vein, Udugwomen [17, p. 208], said that "the title Edidem, is one of the various names given to a king among the Efk. This title confers on the king, a position of the paramount priesthood to the people. To lead them in accordance with the moral command of God. And it is a condition that upon assumption of this title and role, he should remove his hands from evil, and should be pure in heart. This is a far cry from today's Nigeria where corrupt individuals are celebrated rather than made to face the wrath of the law [18].
Nigeria in the Labyrinth of Moral Disruption
Moral disruption as Philip Nickel describes it, is a process in which modern innovations undermine established moral norms [19, p. 259]. Humans are moral creatures and ask moral questions to develop a system of beliefs and values that makes sense of place in the world. It is through the system of beliefs and values that moral decisions are made and when damage is done to one's moral compass or conscience, moral disruption occurs La Fleur (2021; 139) [20]. Today's new world order driven by globalization has brought a series of seemingly indisputable benefits to people. At the same time, there are several dark sides of the new globalized world order. It ushered into traditional societies what Celestina Isiramen [21]; described as the four tragedies of Africa namely; pollution, impoverishment, disorientation and secularization. Moral standard in Nigeria today has dropped to the lowest ebb. The stench of moral decadence oozes out in gross indiscipline at all levels of society in Nigeria. It is manifest in our: lackadaisical attitude to work; readiness to cheat and embezzle, lack of dignity and sanctity for human life, and in the monster of corruption [9, p. 42].
No doubt, human history is replete with instances of societies that have suffered from varying degrees of moral disruptions. Prof Godwin Sogolo reiterates that, while moral disruptions due to ineffective education or damage caused by failure in governance tend to be more gradual and less perceptible, the effects of disruptions caused by severe material needs and cultural invasions are more dramatic and impactful on human character (Sogolo, 2019) [18].
Moral disruption of a social system derails the mind of the individual and causes havoc to the collective psyche. The result, in most cases, is the failure to comprehend the purpose of life, leading to moral apathy and unwholesome acts of violence, aggression and criminality, especially among the youths (Sogolo, 2019) [18].
Under normal circumstances, evil exudes moral repulsion and condemnation while good deeds are commended and encouraged. In traditional societies, acts of violence and criminality were greeted with revulsion and outright moral condemnation. Today, our society is heavily soaked in acts of violence and criminality - terrorism, cult wars, ritual murder, assassination, armed robbery, kidnapping, banditry, rape, and other bestial acts.
Denen [21, p. 239] notes that the level of moral laxity and criminality in Nigeria has become so intense that countries around the world have lost faith in Nigeria. Indeed, without mincing words, the former British Prime Minister, David Cameron declared Nigeria as a 'fantastically corrupt nation' leading to total loss of confidence. This decline can be rooted right in the family, school setup, and religious groups where many parents, teachers, and priests/imams are failing in their responsibilities of bringing up children with proper care and teaching.
Nigerian Youths and the Emerging Moral Apathy
Currently, Nigeria's population is over 200 million people [22] and it is still growing at a rate close to 3% per annum. The country's population is primed to double and reach over 400 million by 2050, which is barely 30 years away. According to the National Population Commission (2015; 24) [23] about half of the population is made of youth, defined as individuals between 18 and 35 years of age. The boom in the population of youths in Nigeria in the past decades is on the back of high fertility rates, and poor family planning choices. Nigeria has one of the highest average birth rates in the world, ranking tenth in this regard between 2010 and 2015 (Bamidele, 2021) [6].
Omoju and Abraham [24, p. 352] note that the swelling numbers of youths in Nigeria ought to be a source of huge demographic dividend, from the productivity capable of being unleashed by a greater youth population engaged in economic activities, growing the country's gross domestic product (GDP), and enhancing human development as a whole. On the contrary, however, the rise of unfortunate antisocial behaviours and adverse manifestations from the increasing activities of youths has shown that this demographic bulge could not necessarily be an essential asset to society.
According to Prof Godwin Sogolo, a major failure of the Nigerian state is in the scant attention it pays to its responsibility of educating the Nigerian youth, a responsibility that is being gradually transferred by the state to the private sector. National investments in the well-being of the public, especially that of the expanding youth bulge, whether on the level of healthcare, education, youth employment or nutrition, alongside other social safety nets, have been grossly inadequate. Education is essentially linked to the development of capacities for employment and the attainment of meaningful and decent livelihoods.
Yet, the paucity of robust national training opportunities that have tallied up in the cumulative underemployment, or even non-employability of the youths, can only bode ill for the society. Indeed, it is generally believed that most Nigerian educational institutions are beginning to turn out only street-wise graduates (youths) who place a high premium on craftiness and manipulative skills but are lacking in any sense of morality [18].
They tend to be transactional in their dealings, almost seeing every social interaction as a business deal, with the belief that morality itself is old-fashioned (old school).
The emerging moral apathy in Nigeria youths today could thus also be a clear manifestation of the social distance existing between the individual (youths) and the state, the origin of which is connected to the failure in governance, manifested in an ineffective educational system that is incapable of inculcating in our youths sound moral values. These failures according to Sogolo [18] raise the important issue of loyalty to the state, obedience to norms and perhaps also the question of legitimacy, as perceived by the individuals and the various sub-groups in post-colonial Nigeria. It is a situation in which the moral and political authorities of the State have been weakened.
Worthy of mention also is the assault of technology and the internet on our moral values and cultural traditions. Our youths today, virtually live in the air; they are often glued to electronic devices. Communicating with youths these days is a daunting task, with ear phones pumping foreign ideas and values into their heads and blocking their contact with the realities of their environment.
The tragedy we now face is that the new social media technology is, literarily speaking, re-wiring the minds of our youths, their thoughts and their conduct.
The Way Forward
Nigerian youths have immense potentials that can be harnessed for the prosperity of the nation. However, as noted in the forgoing, moral disruption, societal discomforts, infrastructural inadequacies, economic lacunae and inability to sufficiently meet needs, create a strain condition that predisposes our youths to seek redress and comfort in deviant activities. This is thus a clarion call on the Nigerian government to be more responsive to the needs of its teeming youth population.
Also, we must realize that we are living in a changing world; an era aptly referred to as; 'a neo dark age' when all aspects of the human society is reeling under the onslaught of secularism a formidable force that fans the ember of moral bankruptcy in today's world [25, p. 410]. It is thus suggested here in corroboration with Godwin Sogolo that value re-orientation through intensive moral/character education is imperative in today's society. Sogolo puts it succinctly thus: "Nigerian youth needs moral re-orientation and attitudinal redirection through exposure to the humanities..." [18].
The concept of a re-orientation of the value system in Nigeria is simply a look into the past for national culture that would reshape national character and image [21, p. 230-240]. It is the act of deliberately attempting to change the direction in which attitudes and beliefs of a people are currently orientated or the act of adjusting or aligning behaviour, attitudes and beliefs of a people in a new or different direction within the public discourse [26]. Denen explains value reorientation to simply mean the change of moral character for the better through the renewal of our innermost nature [21, p. 240]. It is about a fundamental shift in the deep orientation of a person, an organization, or a society such that the world is seen in new ways, new actions and results which become possible that were impossible prior to the transformation [27].
Moral/character education is essential for value reorientation. The goal would be to improve moral qualities beginning with the mental formation of children at the primary school level. The form of moral education advocated here is not a mere lesson of morality by telling children what to do and what not to do, it would be a philosophical study that will form moral reasoning of what should be done and what should be avoided. Thus, children would be taught how to think morally and become responsible moral beings. Training on moral reasoning from childhood can possibly improve the moral quality of youth. This is because the psychological components of moral/character education encompass the cognitive, affective, and behavioral aspects of morality such as: moral knowing, moral feeling, and moral action [28, p. 77-84].
Moral/character education of children has mainly been left in the hands of families, and religious institutions. However, most contemporary surveys show that society prefers schools to actively participate in building the character of the youth [29, p. 7]. Indeed, the role of the school is to develop moral citizens for the betterment of the larger society.
Concluding Remarks
Youths are the powerhouses and major determinants of the extent of growth and development in any given society. Nigerian youths today, are not only surrounded by people who have thrown morality aside and who can do almost anything to attain power and money but are also bedeviled with a government that cares less about harnessing their innate potential. Be that as it may, Youths need not follow the path of destruction by throwing moral consciousness to the wind but can make a difference in their society by doing what is right. Life always presents choices and man is always a product of his choices. What you choose can make or mar you. Being a total human person with knowledge, competence (skills) and right attitudes can leave lasting legacies for the future of any society. Youths need to embrace the right attitude to wealth and power which are the rudiments of a state of high moral standards.
Moral values of the past can still be practiced by youths in present-day societies. Leaders in pre-colonial African societies were mainly concerned with the legacy they would leave behind for the immortalization of their names. Therefore, corrupt practices and administrative abuses were not tolerated but exposed with retributive sanctions. It is believed that, with systematic training in moral reasoning, today's youth could receive effective reorientation and reshaping of their negative value system. This way, they can determine the type of change that occurs in their society and not just grope in disillusionment or be swept off their feet and be victims of the changes that are bound to occur in a changing world.
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ОГЕДЕГБЕ БОЗЕДЕ ГЛЭДИС - кандидат наук, факультет религиозного менеджмента и культурных исследований, Университет Амвросия Алли в Экпоме, Нигерия (info@helri.com).
ИХИДЕРО СОЛОМОН ИДЖЕВАЙНЕН - кандидат наук, факультет религиозного менеджмента и культурологии, Университет Амвросия Алли в Экпоме, Нигерия; ORCID ID: 0000-0002-5375-4952 (solomonikhidero@yahoo.com). ЧУКВУДЖЕКВУ ЕДЖИКЕ СЭМ-ФЕСТУС - кандидат исторических наук, кафедра истории философии, Российский университет дружбы народов (РУДН), Россия; ORCID ID: 0000-0002-1006-3561 (sam.philosophy@mail.ru). OGEDEGBE, BOSEDE GLADYS - PhD, Department of Religious Management and Cultural Studies, Ambrose Alli University Ekpoma, Nigeria
IKHIDERO, SOLOMON IJEWEIMEN - PhD, Department of Religious Management and Cultural Studies, Ambrose Alli University Ekpoma, Nigeria; ORCID ID: 0000-0002-5375-4952 (solomonikhidero@yahoo.com).
CHUKWUJEKWU, EJIKE SAM-FESTUS - PhD in History, Department of History of Philosophy, Peoples' Friendship University of Russia (RUDN University), Russia; ORCID ID: 0000-0002-1006-3561 (sam.philosophy@mail.ru).
