TABLE OF CONTENTS
Abstract
CHAPTER ONE
1.0 Introduction
1.1 Background of Study
1.2 Statement of Problems
1.3 Research Objectives
1.4 Research Question
1.5 Research Hypothesis
1.6 Scope of Study
1.7 Significance of study
1.8 Limitation of study
1.9 Definition of terms
CHAPTER TWO
2.0 Literature Review
CHAPTER THREE
3.0 Research methodology
3.1 Research Design
3.2 Population of study
3.3 Sampling Design and Procedure
3.4 Data Collection Instrument
3.5 Administration of Data Collection Instrument
3.6 Methods of data analysis
CHAPTER FOUR
4.0 Data Presentation and Analysis
4.1 Data Presentation
4.2 Test of Hypothesis
CHAPTER FIVE
5.0 Summary, Conclusion and Recommendation
5.1 Summary
5.2 Conclusion
5.3 Recommendation
References
Questionnaire
CHAPTER TWO
2.1 FAMILY LIFE
In dealing with this topic, a topic of functionalism will be adopted for the elucidation of its major social facts. The key point of the functionalist perspective could be summarized by a comparison drawn from the working of the body system (homeostatis) to that of a family in a society. This we can achieve by examining the various parts such as brain, lungs, the heart, the liver e.t.c
However, if we examine simply analyze the parts in isolation from each other, we would be unable to explain how life is maintained. To do this we have to examine the parts in relation to each other since they work hand in hand to maintain the organism. In like manner, a family among the Yorubas is made up of the inter-connected toles of a nuclear family to an extended family; social relationship within the family and how they are structured in tams of a set of related norms and values. Having established the existence of this social structure, the next move is to consider how that structures function. This involves an examination of the structure and their relationship to the Yoruba society.
For Yoruba people the family has a much wider circle of members than the one suggests among the westerners. In Yoruba traditional society, the traditional compound consists of a walled a walled square or a walled circle to one main gate –way and single –storey house all around. Members of each extended family lived together as much as possible in a compound called “Agbo-ile”. The family includes children, and other immediate relatives.
The family also includes the departed relatives which are thought to be still interested in the affairs of the family to house hold is the smallest unit of the family, consisting of the children, parents, and sometimes grand precuts, and they share only a room or two it is generally at night, that the household is really itself. Because, it is in the night that the parents are with their immediate children discuss private affairs of their household and the parents educate the children in matters pertaining to domestic relationships.
The eldest man is the leader of the “ agbo- ile “ while the eldest wife is the head of the wives and their children. The individual owes his existence to other members of the family, including the living and the dead. An individual is simply part of the whole He can only realize himself in the family for it is the family that make, create and produce the individual; for every individual depends on the corporate group.
The respect given the aged among the yoruba extended family extends beyond the basic fact of their vast wealth of knowledge and life experiences it is primary based on the simple morality that they are the fore- bears of the society and the rushers and sponsors of the young members of the family to the world. For these reasons, morality among the extended family requires that they be given due respect, recognition, and appreciation of their role.
2.2 THE ALTRUISTIC NATURE OF THE YORUBA FAMILY LIFE.
The attribution moral philosophy of total security of each member of the group and care for the aged embedded in the extended family system among the yorubas before their contact with the western culture, is now being eroded bit, rather piece by piece. The importance variante altruistic morality and humanism among the Yoruba extended family is shown in various ways. For example, to be old among the Yoruba is to be respected and taken care of. Every child in his socialization is thought to respect an elderly person or the person of the aged and old age itself. It is constantly reminded that for moral reasons, if he is going to old, as everyone hopes he will, he should not maltreat any old person so that he might not be molested when he becomes old.
Other altruistic nature found among the Yoruba family system is, “communal system of land tenure” which is based on the idea of live and let live philosophy. These enables each member of the family to be his brothers keeper with each person having access to the means of production which of course is not alienated from the group corporate.
Among every extended family, the land is jointly held for the common benefit of all with the allocation to every able bodies member who may need it at a particular time and period. The philosophy is “what we have, we hold and share.”
The opportunity for each member of the family to develop themselves and the fulfillment of individual and the fulfillment of individual talents and ambition is another altruistic nature of Yoruba extended family philosophy of live and let live. The individual develops his tolerance and mutual support. To live and allows others to live in the way they deemed fit was not only practiced but every member of the family was enjoined to follow it to the last letter. Heavy sanctions were levied on the violated and defaulter.