INTERGENERATIONAL FAMILIES AND NIGERIAN SUSTAINABLE DEVELOPMENT
Abstract
INTRODUCTION
The family is undoubtedly the building block of society. Every identifiable community in Nigerian begins on the nuclear and lineage basis and matures into an identifiable community (Modo, 2016). Most Nigerian and African families are patrilineal and marriage stability is mostly associated with this cultural family system. According to Max Gluckman in his Divorce hypothesis (Gluckman, 1953), the
patrilineal family system witnesses a fewer marriage divorces than the bilateral and matrilineal family systems. This is because of the inbuilt cultural norms of genetricial and uxorial rights, a cultural system that has become intergenerational. The family types in the patrilineal system depend on the socio-cultural system adopted by each cultural group. The nuclear family naturally increases to
compound as husband takes more wives and ultimately to joint family system as children get married and dwell beside the epic ancestor patrilocally (Modo, 2016). This socio-cultural structure in three generations becomes an indelible lineage which when this ancestral tree becomes hazy because of several generations and as epic ancestors‟ descriptions almost feasle into the thin air, we talk of clans
and even moiety. A typical illustration of this could be found in figure 1 as Appendix I. The structure and functions of the intergenerational family mature ongoing depending on the unique cultural system and the deepened enculturation. This issue has been addressed in the traditional marital arrangements and processes in Nigeria (Modo, 1999).
The issue of family development in Nigeria should be taken seriously considering the fact that the family is the building block of society. The problem of family development in a post-colonial Nigeria is the problem of competing acculturated diffused non-indigenous educational system which the new generations of adults and youths believe is the way forward. These are the extraneous variables that mostly conflict with the traditional educational methods in homes and work places (Fafunwa, 1976).
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