the changing roles of the family in socialization process
TRANSCRIPT
The Changing Roles of the Family in Socialization Process: The
Case of The O-Kun Yourba
S.O. Metiboba
INTRODUCTION
It is a common agreement that the family is a basic unit of the
social structure and it is almost universal in its occurrence. In order to
understand the social structure of any society, it is important to look at
the family structure of that society.
The expression “O-kun Yoruba” is used in this paper to refer to a
distinct socio-linguistic unit of the Yoruba cultural group. The term “O-
kun” is a mode of salutation common but not exclusive to the area1.
“O-kun”, therefore, refers to the people and their language and is
being applied to the geographical area which they occupy.
In the recent past, “O-kun” was used extensively to refer to the
area formally known as Kabba Division, which now comprises the
following Local Government Areas: Bunu/Kabba, Ijumu, Yagba East and
Yagba West. For the avoidance of further doubt, the rest of the O-kun
Yoruba like the Akoko, Oworo and Ekiti are not included in this chapter.
Previous works on the O-kun people, generally had been quite
scanty and the few ones available to this author apparently have failed
to undertake a sociological analysis of the familial/kinship relationship
or network among the O-kun people. Under this claim, special
reference is being made, for instance, to previous historical works in
the area.2
The O-kun Yoruba evidently comprises a number of independent
groups- Yagba (Iyaba), Ijumu, Abinu, Owe, and Gbedde. These social
groupings have more or less a common heritage unified by a common
origin.
Stories of origins of the O-kun Yoruba are replete with a gamut of
differing versions. According to Obayemi, archaeological findings at Ife
(Ufe), Ijumu suggest that it was the seat of a fairly extensive
civilization that was based on smelting which flourished between the
9th and 13th centuries3. Several historical accounts as to the origins of
the O-kun Yoruba strongly suggest that the various segments
(settlements) that now constitute O-kun land might have migrated
from Ile-Ife.
Whatever the variations as to their stories of origins, there is
increasingly obvious evidence that the O-kun Yoruba are not only
Yoruba in origin but also are a segmented society succinctly referred to
as one of the “mini-states” which had been independent of other
states from the earliest times4. Today, it is common place to see a lot
of cultural affinity between the O-kun people and their neighbours in
Oyo, Ibadan and Ijebu especially with regard to age-grades, births,
burials, salutation and marriages.5
The Family: A Conceptualization
The family has been described as an institution which is unique to
human culture. The structure and the functions of the family change as
the social, political and the economic situations in the society change.
Different researchers tend to defined the concept of family quite
differently. The definition a researcher gives to the family tends to
depend on the aspect of it that is relevant to his findings.
According to Willie, family is defined as an enduring group that
provides for the creation and up-bringing of children.6 Family in this
regard is considered in terms of its functions of replenishing the
society and that of placing the individual in the society. Bell and Vogel
in their own study defined family in terms of the existence of
recognized relationship between a man and a woman and between one
of both of them and their children.7
The assumption here is that the family exists in any society
where related positions of mother, father and children are recognized
by the participants in the social system. In common usage, the family
refers to a more or less closely integrated group of people who are
related to one another through kinship, blood or adoption.
In most societies, the institution of marriage leads to the
formation of the family. However, family can still be formed without
marriage. The diversity in marriage in different cultures makes the
definition of the concept of marriage quite difficult. Generally, the
essence of marriage is to bring men and women together in sexual
union with a view to establishing a family and to reproduce. In modern
times, it appears not all marriage are contracted with the sole purpose
of reproduction, rather, marriage may be contracted for the purpose of
seeking affection and companionship. In many African societies
however, like the Yoruba, the former appears to be case as parents of
a couple whose marriage is not blessed with children do strongly show
their disappointment with such a relationship.
Family and the socialization Process
In different societies, the different functions of the family tend to
predominate. Two basic principles however may be said to stand out
more than others.8 One is the principle of reciprocity and the other is
the principle of legitimacy. The former is the principle whereby the
family is involved in a patterned network of interwoven social
relationships. The latter refers to the social placement of new members
of society.
Socialization has been referred to in some quarters as the
process by which a biological human being becomes socially human.
Certain authors from certain disciplines have also tended to see
socialization as the process which transforms the child at birth from
babyhood to adulthood.9
It is known to a large extent today that some of the definitions
sometimes proffered in respect of the concept are grossly misleading.
There is a common consensus among sociologists today that
socialization is a learning process, all through life. ogionwo and Otite
defined it as a process not restricted to learning behaviour of the new
child alone, but rather as a life-long process since adults continuously
learn to take up behaviour appropriate to the new position they occupy
in day-to-day life.10
One of the primary aims of socialization is to make the individual
acceptable to the society. In the societal perspective, the function of
socialization is to enable its members play different roles and interact
so that the individual and the group can function as a whole.
Socialization, in other words, aims at teaching the individual to behave
within a social context and to integrate him into the society.11 The
preceding objectives of socialization may be categorized into the
following.
(i) To teach fundamentals of life in society
(ii) To instill societal aspiration in members
(iii) To transmit basic skills into the individuals, and
(iv) To ensure that the individual is capable of fulfilling social roles.
The position of this paper and with regard to the stated
objectives of socialization in the preceding paragraph is that the family
constitutes the main medium through which these goals are attained.
The family is the primary socialization agent.
In the socialization process, the family tends to have the greatest
influence or impact on individuals. This proposition is made under five
sets of assumptions:
(i) The influence of the family on the child at the earliest stage
of development cannot be compared to any other agent.
This is evidenced in the child’s helplessness in the formative
years.
(ii) It is also known that the family constitutes the medium by
which all the initial emotional and physical needs of the
child are met
(iii) The child has been discovered to have the tendency of
learning fast from those he has close personal and
emotional contact with
(iv) The social class and status of the parents greatly affect
what the child internalizes
(v) It is not likely that the child will significantly deviate from
the norms he has inculcated from the family level when he
grows to adulthood.
Marriage and Family Structure in O-kun Land
Most often, the marriage contract between couples usually
results in the formation of families among the O-kun Yoruba. The
principle of unilineal descent is predominant in O-kun marriage.
Marriage is surely more than a legalized sexual union between a man
and a woman among the O-kun people, a feature quite common to
most social groupings within the general Yoruba cultural setting.
Among the O-kun Yoruba, marriage indeed, is an institutionalized
social relationship of crucial significance and it is usually associated
with a number of other important social relationships. Marriage confers
acknowledged social status on the offspring among the O-kun Yoruba.
One significant feature of traditional marriage among the people is the
customary rules which govern mate selection and the process by which
the union between a man and a woman become legalized. Marriage,
indeed, was by betrothal.
The extended family network (consanguine) dominated the family
structure in the area. Based on the principle of unilineal descent, the
extended family system was composed of at least three generations.
The apparently predominant extended family network in O-kun land
was seen as comprising two or more nuclear families affiliated by blood
relationship and characterized, among others, by economic co-
operation, provision of individual\ members with many social benefits
based on co-operative activities, well defined hierarchy of authority,
practice of joint rituals and usually of common residence. Marriage
in O-kun Yoruba was mainly polygamous. A man with several wives
could reasonably hope to have more children than a man with only
one. This was because a man’s status and property were passed on at
his death to his children. Besides, the joy and pride being derived from
having many children was enough incentive to have more than one
wife.
Unilineal descent was used as the basis of local groupings and
corporate activities among the O-kun Yoruba. Each village head was
seen as the overseer of all the affairs of the village. He had
consultations with the ward heads on crucial issues such as marital
conflict or divorce, burial ceremonies or rituals. O-kun Yoruba is a
patrilineally organized, exogamous society. The bride leaves her natal
group and is taken into the quite separate group of her husband, which
may be some distance from her home. The preceding structural
analysis of traditional O-kun Yoruba family is quite relevant to our
understanding of the traditional role of the family as a primary
socialization agent and its changing role in the face of social change.
The Family and Socialization Process in Traditional O-kun land
The family plays a crucial role in the socialization process of
traditional O-kun Yoruba. Like in most known human societies the
family is the most basic of all human institutions. Indeed, many roles
and relationships are family-dependent among the people. Examples
include marriage, burial, rituals, and birth ceremonies.
As a primary socializing agent, the family may be referred to as a
system of interacting personalities. In its interactional process the
family is able to influence its members in the following ways:
(i) It provides companionship, love and security for the
children and members
(ii) It establishes and continues inter-personal relationships
between members
(iii) It provides the foundations for personality development
(iv) The family is a smaller group and more closely-knit social
system
(v) Relationships at the family level are more intimate and
face-to -face
(vi) The old and the young are related to a well defined
hierarchy of status
(vii) The family provides the individual with a primary group
membership that endures through his life.
(viii) The social class and status of the parents greatly affect
what the child internalized.
Whether in Abinu or Owe land, Ijumu Arin, Yagba or Gbedde
group, the family operates as a system of interacting personalities. And
this enhances the process of socialization among the various
communities.
Members of the family tend to perform different roles at another
level of social interaction; a level where roles are less formalized and
more subtle. At one level, a member may be the affection-giver, at
another, the disciplinarian. One may be standard carrier, another the
innovator.
Children tend to learn in subtle ways to perform different social
functions within the family group. While one child wins approval for
being the “good child”, another earns disapproval for being the “rebel”
etc.
The Family and Socialization: The Wind of Change
Due to certain winds of social change blowing everywhere, there
is hardly any aspect of human institution that can rightly be referred to
in absolute terms, as being static. Olusanya noted that even though
some measure of conservation and “staticness” is required of all
human institutions, yet observation shows that society and indeed its
component parts change continuously, though often imperceptibly.12
Among the O-kun Yoruba, one of the most affected institutions in the
process of change has been the institution of the family. Certain
factors of change such as industrialization and urbanization, migration,
western education, culture contact and the dynamics of political and
social change are known to have had a tremendous impact on the
structure and stability of familial relationships in O-kun land. Their
effects range from the growing problems of marital instability to
changes in family structure, kinship and communication pattern within
the family set-up.13
In traditional O-kun Yoruba, the younger ones were socialized in
three basic ways:
(i) Through shared and learned activities, e.g. eating, marriage
etc.
(ii) Through learned and shared ideas, and
(iii) Through socially acquired and shared artifacts such as
working tools (hoes, arrows, cutlasses) and clothes
In recent times, however, due to the effects of modernization and
industrialization, the role of the family as a socializing agent in all the
three ways listed above tends to have assumed some new dimensions.
First, unlike what obtained in traditional O-kun land where
communal activities were embarked upon based on family units, today
the family seems to have lost grip of its members among the O-kun
Yoruba especially with regard to influencing the behaviour of the
younger ones in the area of “shared and learned activities”. Marriage,
birth and burial ceremonies are being done today even where the co-
operation and approval of most family members are not enlisted. The
family in its socializing role is no longer the basic unit of most co-
operative and economic activities in O-kun land. It is not longer the
basis for social organization.
Second, the extent to which the family is able to transmit ideas,
beliefs and values to its members seems to have been much more
limited. In the face of the seemingly increasing complexity of social
life, ideas and beliefs from the traditional set-up within the family
structure are no longer deemed relevant, in some cases, to cope with
the demands of a technological milieu. Whereas words of wisdom in
form of proverbs and stories were seriously adhered to as guiding
posts in traditional O-kun land, such socializing functions seem to have
been taken over by other agencies like the school, the Church and the
mass media. Ideas and belief activities, norms and values are now
based more on a number of complex network of external social
relationships independent of the family among the O-kun Yoruba.
In most parts of this area, a few days (exact number varies from
one settlement to the other) preceding the formal handing over of a
lady to her intended husband, it was common place to see jubilating
singing groups, organized by both spouses, chanting marriage
choruses across the length and breadth of the village. One of these
songs virtually common to all the segments of O-kun Yoruba has these
lyrics:
“Omo kon oun gha,
o se bi a kelu hode”.
The literal translation is that “a wife has been given, it affords us
avenue to drum and dance”. This tradition for years seemed to have
an enduring impact on the young ones who were beginning to perceive
marriage as a thing of great social significance.
That role today appears to have been taken over by the peer
group of the intended spouses. The practice is more towards
organizing formal functions (parties, bachelor’s eve etc) a day or days
preceding the marriage date. Members of the spouses’ families may
and may not be present at such functions. The socializing role of the
family with regard to socially acquired and shared artifacts has also
assumed a different pattern among the people of O-kun Yoruba.
Traditional occupations like hunting, traditional medicine, carving, and
pottery which used to be transmitted by families have suffered neglect
and decline. Since the values of the society are not static, patterns of
behaviour cannot also remain static. Emphasis today is more on
acquiring technological skills, professional knowledge and skill,
enhanced social status through personal achievements, etc. Formal
education therefore which characterizes the school system appears to
have taken over most of the learning roles of the traditional O-kun
Yoruba family.
The traditional O-kun society was more stratified in terms of age,
sex and marital status but less stratified in terms of occupation.
Division of labour was not pronounced as would be expected of a pre-
industrial society. Since culture is essentially the contents of
education, the traditional O-kun family was able to transmit to a large
extent all the norms and values of the larger society to its members.
And in most cases, this was enough to build the educand (learner) into
a wholesome, confident adult.
Due to factors of social change (migration, culture contact,
Christianity, urbanization) it has become obvious today that it is only a
part of what is needed to mould individual behaviour into a socially
acceptable one that can be effected from the family level. Other
agencies are fast complementing the socializing role of the family in
this regard. By sending their children to formal schools members of the
younger generation are overtly being inculcated with non-traditional
values such as emphasis on personal achievement as a basis for social
mobility as opposed to ascriptive one (age, sex, tradition).
Effects of the Changing Role of the Family
With the declining socializing role of the family among the O-kun
Yoruba and the consequent take-over by other institutions, family
discipline in many O-kun communities tends to have relaxed. Matters
of yester-years which strictly fell under the domain of the family are
now deemed outside its prerogative. The result is a slack in family
cohesion. Family integration under new orientation (socialization) has
become relatively less amenable to parental influence especially in
matters where the young ones now feel they have exclusively personal
discretion.
The wind of social change blowing across O-kun land especially
with regard to the changing role of the family has been held
accountable for the contemporary loose morals, weakened parental
control and the scant regard for the sanctity of marriage. The result of
all these is manifest in the pattern and dynamics of broken
relationships (courtship) and their effects include an apparent break-up
of traditional kinship systems, a greater convergence into a family
structure of a more nuclear type, as well as autonomous mate
selection (as against the traditional practice of betrothal).
The increasing emancipation of women on a global scale has
resulted in the duality of functions for some educated O-kun women.
While some of them are still primarily tried to the domestic chores, a
good proportion of them are now found in wage employment outside
the home, while simultaneously still bearing the burden of domestic
responsibilities. The impact of this development is manifest in a shift
in the authority structure of some homes. Some women who have
become “bread winners” as a result of their relatively advantaged
occupational status now tend to control the major decision-making
process in their marital homes. While the economic buoyancy of
certain families have no doubt been enhanced due to the taking up of
salaried employment outside the home, some family sociologists have
put the seemingly ever-increasing anti-social behaviour of a significant
proportion of the Nigerian populace at the door step of this
development. 14
CONCLUSION
We have argued in this chapter that all the three elements of the
socialization process have undergone tremendous changes in different
areas of O-kun land, even though to varying degrees. In the face of
such factors as modernization, industrialization, culture contacts,
religion and Western education, it is not likely that the traditional
functions of the family (especially its socializing ones) will remain
intact for any length of time. Peer groups, religious organizations, the
school and the media tend to have virtually taken over such functions
in O-kun land.
The thrust of this paper is that even though certain values in the
traditional functions of the family must result from the effect of agents
of change, care must be taken to preserve as much as possible those
traditional socializing features of familial/ kinship system in this area.
Failure in this regard may result in increased anti-social behaviour and
inability of society to provide adequate means (structures) to fulfill
certain needs for its members.
This view rests on the following assumptions:
1. Attitudes, values and other behaviour patterns conducive to anti-
social behaviour (e.g. delinquency and crime) found in the larger
society by the child could be better discouraged in the child from
the home setting.
2. It is the family that determines the geographical and social class
position of the child in the community. This in turn determines
the kind of primary relations the child encounters outside the
family.
3. The family determines the prestige of various persons and
consequently affects the child’s preference for certain types of
social relations. He learns to appraise persons as important or not
according to their language.
4. If the primary relations in the family are obnoxious, the child may
have them either by physically abandoning the family or by
withdrawing psychologically. The family thus loses control over
him and is unable to direct his membership in other primary
groups.
It is against this background that it is being suggested that one
crucial way of ensuring meaningful, enduring development in O-kun
Yoruba land is to re-visit the whole process of traditional family
socialization. Any development that has no support of the most
basic unit of the social structure is bound to wane with time.
Socially approved and anti-social tendencies are to a large extent
nurtured by the socialization process within the family setting.
REFERENCES
1. See Ige, J. (1986): “Bida Imperialism in O-kun Yoruba in the 19th
Century, M.A. thesis, University of Ife, pp. 1-10.
2. See Obayemi, A. (1976): “The Yoruba and the Edo Speaking
Peoples and their Neighbours before 1600 A.D.” in Ade Ajayi and
Crowder, M. (eds.) History of West Africa, vol. 1, 2nd ed.,
Longmans.
3. See “Highlights on Socialization Pattern in O-kunland”, Seminar
presentation at Akodi Afrika, 27th –29th June, 1995.
4. Obayemi, A. (1978): “The Sokoto Jihad and the O-kun Yoruba: A
Review”, JHSN, Vol. 9, No. 2
5. See Metiboba, S. (1978): “Marital Stability and Social Change
among the O-kun People of Nigeria”, Paper presented at Akodi
Africa Conference on O-kun, 27-29th June, 1995.
6. Willie, C. (1995): The Family Life of Black People: Charles
Publication Coy.
7. Bell and Vogel. (1969): A Modern Introduction to the Family, The
Free Press, New York.
8. Beattie, B. (1964): Other Cultures, Routledge and Kegan Paul Ltd.
9. See Ogionwo and Otite (1979): Introduction to Sociological
Studies, Heinemann.
10. See Metiboba, S. (1996): “Religious Beliefs and the O-kun
Experience”, Akodi Conference Paper, Sept. 1996.
11. See Ogunsola et al (1991): Readings in Social Development,
Dada Press.
12. See Olusanya et al. (1988): Readings in Introductory Sociology,
John West Publications.
13. See Seminar Paper presented at Unibadan, June, 1985.
14. For details, See Evans-Pritchard, E.E. (1962): Essays in Social
Anthropology.