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Abstract

This article offers philosophical appraisal and analysis of the role of marriage and family 
as the nucleus, the sustenance and the future of the African society in the face of 
modernity. In their attempt to evolve ways of life appropriate to our modern world culture, 
African people and their society face a number of challenges; some stem from the values 
and practices of their traditions, while others rise from the legacy of European 
colonialism. Defending the cross-cultural applicability of philosophical concepts 
developed in Western culture, the paper attempts to show the usefulness of such concepts 
in addressing a wide range of African problems. To attain insight into this relationship, 
three major areas of literature are reviewed: the concept of family, marriage and 
modernity, the key features of African society in the face of modernity and its impacts on 
marriage and family. A review on the impacts of modernity on marriage and family 
provides an understanding of changes in socioeconomic conditions, and the personal 
values, beliefs and behaviors that are perceived as the major socio-economic 
development processes in the modern era. The discussion on modernity and its impacts on 
marriage and family in Africa provide a comprehensive explanation of family and 
marriage change from both theoretical and empirical perspectives, from which the 
rationale for this article is built. The review concerning African family life is aimed at 
giving an interpretive summary illustrating trends and patterns in family change.

Keywords: African Society, Family, Marriage, Modernity.

INTRODUCTION
One of the most pervasive global phenomena that affect human social life all over the 
world is the impact of modernity. Modernity is the self-definition of a generation about its 
own technological innovation, governance, and socioeconomics. Modernity influences 
not only the intimate and personal aspects of human lives, but also impacts social, 
cultural, and religious traditions and institutions around the world. The peculiar nature of 
the African culture is evidence in their way of life depicted in marriages and family 
relationships, legal systems, religious, economic and political structures. Stated that these 
value structures or systems were used to ensure and promote order of socialization and 
morality in the African society (Madukwe & Madukwe, 2018). They (Madukwe and 
Madukwe) stated that: 

The traditional culture and value system may not be perfect, but they 
serve the purpose of which they were meant to serve and kept the 
society moving without the rancor and disorganization experienced in 

THE ROLE OF MARRIAGE AND FAMILY IN THE 
CONTEMPORARY AFRICAN SOCIETY

Ratzinger E. E. NWOBODO, Ph.D



168

the modern-day African society. Unfortunately, the eventual contact 
with western culture and civilization and subsequent upsurge of 
globalization are threatening to erode these well-established values and 
practices (2018:45).

Africa's traditional culture, values and practices have withered and are still withering 
through well programmed western spells, storms and cultures that have pervaded through 
almost all facets of human life and activities. This does not imply that the diffusion of 
western culture spells a bad omen for Africa but, the argument here is that Africa had a 
culture which shaped the traditional African society economically, socially, legally and 
morally, and serves to maintain social order. Attempting to completely condemn the 
western culture and globalization is not the intent of the researchers, but simply that of 
encouraging Africans to sift or separate the 'kernel' from the “husk”. This is because the 
place of the family, which marriage is the pivotal foundation for the learning of cultural 
values is quite necessary because marriage and family is believed to be the nucleus, the 
sustenance and the future of the African society.

Traditional African family patterns are slowly but progressively being altered as a result 
of the process of modernization which is exhibited through trends like urbanization. 
Family patterns that were the norm in traditional rural African societies are gradually 
being altered and substituted by modern values. The African practices, relevance and 
functions are being socially disfigured by the intrusion of modern western values 
(Adinlofu, 2019, September 10). The marriage and family's affective role as reveal by 
Peterson (2009, August 10) includes: Promoting and safeguarding the health of children 
as well as instilling moral and social values in them, with the overall goal being to ensure 
that the next generation is productive and socially responsible (2009:21). 

To execute this role parents and other adult family members generally exert considerable 
influence as teachers and role models for children through skill building, limit setting or 
discipline, and as models of healthy and competent behaviour. The nurturing and 
supporting role of the family as noted by Mokomanne (2012:14-5) can:

Enhance the social and economic empowerment of both older persons and 
young people. Essentially, developing connections with a younger 
generation can help older adults to feel a greater sense of fulfillment, while 
linking older adults with youth can provide advantages for both groups 
including providing an opportunity for both to learn new skills; giving the 
child and the older adult a sense of purpose; helping children to 
understand and later accept their own aging; invigorating and energizing 
older adults; helping reduce the likelihood of depression in the elderly; 
reducing the isolation of older adults; and helping keep family stories and 
history alive (2012:14-5).

The transformation of societies in Africa from rural to urban settings due to 
modernization has immensely contributed in triggering changes in family structure. This 

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has triggered the distortion of cultural/traditional norms and values that characterized 
rural communities in the region. African families are increasingly faced with the 
challenge and pressure emanating from the competition prevailing between traditional 
and modern family values. Hence, contemporary family patterns in the region are 
increasingly subjected to transform and adapt to changing times. The major trends in 
family structures in Africa and their shifts across the modern world over the past decades 
are well known. Fertility rates have declined below the level sufficient for the 
replacement of the population and childbearing occurs later and more often outside 
marriage (Fahlén & Oláh, 2015). Marriage, too, is being postponed and is more often 
foregone, and couple relationships both marital and non-marital ones have become more 
fragile.

Madukwe and Madukwe (2018) revealed that half of the unmarried births are to mothers 
who are in cohabitating relationships, and seven in ten children of cohabitating couples 
will experience parental separation. The dissolution rate of cohabitating couples is four 
times higher than married couples who did not cohabitate before marriage. He noted that 
by the late 20th century, fertility rates had declined well below the replacement level of 
2.1 children per woman on average, while marriage and parenthood had been delayed to 
more mature ages, new forms of couple relationships emerged while the propensity to 
marry decreased and family dissolution became quite frequent even among couples with 
children. Ladies now prefer to be single mother in order to have maximum freedom 
without restrictions of a husband. People are increasingly refraining from long-term 
commitments in respect of partnership formation and childbearing, which indicates a de-
standardization of the family life course.

With the rise of modernity, marriage and family composition in Africa seems to be 
undergoing sequent adaptive processes. At the same time, Africa, while roughly 
following the developmental pattern of earlier developing countries, has made 
adaptations in accord with its own historical and cultural experiences. Societies change as 
they come in contact with external influences and social organizations and relations 
become more complex. The nature of change may be dramatic or gradual and, in either 
case, change affects the norms, values, beliefs, attitudes, socialization process, and the 
general ethics that distinguish the group from every other, especially in this age of 
globalization. Since change can either be positive or negative and may have practical 
implications for survival of the society in question, it is imperative to interrogate 
observable transmogrifications being experienced. Meanwhile the problem is that 
African family patterns are increasingly faced with the challenge and pressure between 
traditional and modern family values and structure. There is the steady increase in the 
pace towards the abandonment of African traditional practices for modern (Western) 
ones. However, the most popular trend is that of the prevalence of family patterns that are 
increasing merging traditional and modern marriage norms or practices which if not 
attended to might have a negative implication to the African society. The transformation 
of African society towards modernity and westernization and its attendant social changes 
has greatly altered most African traditional institutions - one of such institutions been 
marriage and family system. 

Nwobodo                  The Role of Marriage and Family in the Contemporary African Society



The main objective of this paper is to philosophically appraise the role of marriage and 
family as the nucleus, the sustenance and the future of the African society in the face of 
modernity. Specifically, this article seeks to examine the relationship between modernity 
and changes in marriage and family structure. The key features of African society in the 
face of modernity and its impacts on marriage and family, with the goal of illuminating the 
changes that are characterizing their prevalence. 

CONCEPTIONAL ANALYSIS
African concept of marriage
The beginning of a legitimate family is marked by a socially and culturally acceptable 
legally consummated union called marriage. The marriage institution is a common 
phenomenon present in every society; however there are difficulties defining the concept 
marriage. Marriage can be perceived from different facets, as an institution, a partnership, 
a lifecycle phase and as a role. The institution of marriage is considerably subjected to the 
trend of accommodation to the process of industrialization/modernization (Adinlofu, 
2019, September 10) Socioeconomic circumstances are encountering changes which 
forge alteration of the fundamental values of culture. Marriage constitutes a vital variable 
that is pivotal for procreation. The distortion of its structure tends to serve as a medium 
where socioeconomic changes associated with the main values of culture can be 
measured. Traditional tenets of African marriages are increasingly subjected to stabilize 
amidst sporadic societal changes emanating from modernization.

Marriage and family are two concepts in one which are at the center of any culture across 
the globe, especially in Africa (Okaba, 2006). They are seen as the foundation of human 
existence, honored and considered to be sacred because it was instituted by God himself 
which explains the much attention given to it and the celebration that accompanies the 
final process of marriage. Marriage is a socially approved mating relationship that people 
expect to be stable and enduring. The family and societal expectations in marriage are 
high because a breakdown of marriage is associated with a widespread negative effect on 
the couple, children, extended family members and the society at large. Africans have a 
high respect for marriage and family values at all times and this creates the sacredness of 
this institution to the social functioning of individuals and society members. Despite 
various socio-economic, social, religious, political and cultural changes, the marriage 
and family institutions remain quite auspicious for society functioning. In the past, 
marriages conducted are strictly the responsibility of the extended family members as it 
does not only concern the couples-to-be, outcomes of marriage contract are extended 
familial members concerns.

In traditional rural African societies, the contraction of marriage was dominated by 
arranged marriages whereby parents usually indulged in the selection of marriage 
partners for their children; this was mostly common for their daughters. This was done 
without the consent of the children. However, in contemporary African societies this has 
been altered to the extent that some countries have adopted policies that strive to advocate 
for the consent of both parties that are to be married as was the case of the Tanzania 
marriage act of 1971 and the Ivory coast civil code of 1964 (Therborn,2006). This does 

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not imply that the involvement of parents in the marriage of their children has been halted. 
The adoption of these acts has helped to promote the recognition of the consent of the 
parties to be married, and as well as fostered the existence of the acknowledgment that it is 
the right of prospective partners to select their partners. Despite this development, the 
selection of marriage partners is still done with the consent of family members.

Bigombe and Khadiagala defined marriage simply as the union of a man and woman but 
more recently in western countries, the union of same sex persons (though quite 
controversial in most countries because it negates cultural and moral values according to 
some individuals, it is rather strange in some society and seen as a taboo in African 
cultural value system) is being accepted as a legal marriage. It solidifies relationships that 
enrich communities and nations by bringing forth new lives, new hopes as well as diffuse 
ethnic barriers that tend to prevent unity. This perspective of the African marriage 
underscores the reason for involvement of families and sometimes the entire community 
in the marriage processes of any intending couple; marriage in Africa is seen as a 
cherished and most celebrated norm and rite of passage for male and female members of 
the society and a fulfillment of parental obligations and roles as parents give out their 
children and also expect to receive or receive new members or persons into the family 
(Bigombe and Khadiagala). Some of the basic traditional African concepts in marriage 
before the influx of western culture are:

In contracting marriage, it is not just the business of the couple but that of 
the different extended families involved. Therefore, the consent of family 
members must be sought and obtained. It was not just a two person affair 
but the entire family and sometimes the community was involved 
(Madukwe & Madukwe, 2018). 

Marriage was seen as an aspect of promoting cohesion and cementing of a bond between 
two extended families, compounds and communities. In most African communities, very 
close families or friends go into marriage engagement of their children immediately they 
are born as a sign of bond in their friendship. This was the foundation of the concept and 
process of marriage contract and betrothal experienced in different African societies and 
cultures. Polygamy was accepted and seen as a sign of wealth. Burke (2010, May 17) 
asserts that, so used were the women to a polygamous marriage that sometimes the 
marriage of a second wife is provoked by the first wife who urges her husband to take a 
second wife to help her in the farm work. The resultant effect is a large family with so 
many children, and each wife performing different task or responsibilities as to sustain 
her position and secure a future for both herself and the children, indirectly, seeking 
marriage and family stability. Children were highly valued in African marriages. 
Practically speaking, the birth of a child marked the real consummation of a sustained 
marriage and crisis free marriage. So much were children valued that a marriage without 
children was seen as a curse from the gods and it was a very good reason strong enough for 
divorce or polygamy. Sex was treated as a sacred reality. Sex outside marriage was a 
taboo, hence to play with sex as an unmarried couple or partner, especially the female 
partners in marriage, merited a curse and brought shame to the family. Virginity in the 

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African tradition was held in high esteem. Virginity attracted an increase bride-wealth 
and a reward to the mother of the bride. So sacred was the issue of sex that Burke (2010) 
wrote that, even husband and wife within an African home are reserved in their behaviour 
before their children. The public expression of any type of sexual familiarity is repugnant 
in the African value system and practice. This is also witnessed and emphasized among 
the Christian religious Faith. These value systems had however suffered some degree of 
neglect as individuals no longer trust their partner's productivity and libido level, so they 
are encouraged to secretly or openly engage their partners in sexual activities to be sure of 
the partner's qualitative nature. 

For Africans, marriage is one of the yardsticks for measurement of real men in the society. 
This explains the rites of passage carried out in some societies for young men and women 
matured enough for marriage as part of the initiation process into the institution of 
marriage. Example of one of this most valued aspect of the cultural process is the 
“fattening room” practiced by the Efiks in Cross River State, for their female members of 
the family. 

African concept of family
The most basic institution in any society is the family and it is the social context into 
which members of a society derive their primary identity. Philosophers and sociologists 
have come up with different definitions of the family and this is owing to the fact that the 
family has various manifestations, organization and structures in various societies. 
According to Knuttila (2005) one can talk of various types or forms of family, including 
primary, secondary, single parent, nuclear, and extended. In this sense hence, Okodudu  
defines the family as a domestic group in which parents and children live together, and in 
its elementary form consists of a couple and their children. Ingiabuna, Olumati and Sele 
(2003) define family as a universal institution whose most important functions are to 
socialize and nurture the younger generation. For Charles (2012)  the family is a group of 
people related by ancestry, marriage or other committed sexual relationship, or adopted 
and live together, form an economic unit, and rear their children (if any). Similarly, 
Ingiabuna and Obaro defined family as a social group whose members are related either 
through common ancestry or marriage and are bound by moral and economic rights and 
duties. The family is perhaps the most vital personal care network in human society. From 
different perspectives many people have tried to define the family but failed to give a 
definition that could be applied to all societies (United Nations, 2006).

From the foregoing, the various definitions emphasized different ideas about what the 
family is, however what is striking and cross-cutting in all is that: 
i. The family is a group of people related or connected by bloodline, marriage rite or 
adoption 
ii. They share common residency. They live together. 
iii. They share sentiments of oneness. They view themselves as a unit. 
iv. They share values and responsibilities. Perform caretaking services for others 
especially the very young. 
The family is the most basic trait of social organization in Africa and indeed the globe in 

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terms of socialization, child upbringing, transfer of cultural activities and knowledge 
embedded in the process of socialization. It is the traditional African institutions 
responsibility for the transmission of traditional norms and values, beliefs, knowledge 
and practical skills to the members of the society for their future survival, because the first 
point of interaction for any member or child for whatever reason is in the family. 
According to Ocholla-Ayayo (2009), it is also the socio-biological unit that ensures 
orderly reproductive continuity of the human race. The family in a typical African 
perspective is the cradle of human values and development. Broadly defined, a family 
includes all persons existing in an area or a group of people with common ancestors. This 
definition connotes an extended family system which is the pillar of African support 
system. However, in a more restrictive term, a family may refer to a smaller group 
consisting of the husband, wife or wives, the children and probably dependants that form 
a part of the household. As a result of society growth, development, change and 
continuity, there are current developments that create a unique picture and differentiation 
between African and other family systems in the globe today. According to Madukwe and 
Madukwe (2018), the traditional African culture does not recognize a nuclear family 
structure but rather cherish and practice the extended family system whose membership 
include not only the man, his wife or wives and children but also blood relations of a 
common descent such as grandchildren, grand mothers and fathers, nephews, nieces, 
cousins and aunts. An African becomes fulfilled in life only in relation to the fulfillment of 
other members of the family. Madukwe and Madukwe (2018) gave a vivid description of 
an African family as:
“a system whereby everybody is linked with all the other members living or dead, through 
a complex network of spiritual relationship into a kind of mystical body. Consequently it 
is not just being that the African values, being rooted in kinship are an equally important 
existential characteristic of the Africans” He is never isolated since persons are 
assimilated into one parental role. A person is an individual to the extent that he is a 
member of a family, a clan or community. 

Africans cherish children and by extension large families which gives individuals a sense 
of belonging, hence, this serve as the core factor for the sustainability of the extended 
family system till date, despite the socio-economic challenges in homes. Therefore, an 
African counts his blessings with regard to the number of children he or she has. This 
creates an inward satisfaction irrespective of one's social or economical status. The 
following are the types of African family structures being practiced in different parts of 
the continent: (a) nuclear family, (b) extended family, (c) single parental family, (d) step 
family, (e) matrilineal family structure (f) patrilineal family structure (g) monogamous 
family and (h) polygamous family structure. Researchers have variously shown that these 
categories of the family systems mentioned do not often exist as exclusive families; they 
have been influenced by social change and other factors, thus at some point in society, 
they exist as combined or mixed level.

Concept of modernity 
Due to the impacts of colonialism, neo-colonialism and globalization, modernization is 
conceived, by Africans, as synonymous with Westernization or Europeanization. This in 

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turn, led African countries, lose their identity and indigenous cultural values. Gyekye 
(1997) is an African philosopher who argues that the critique of modernity is the first 
philosopher whose works, particularly, “Tradition and Modernity” discusses intensely on 
modernity. Gyekye (1997) used the term for the first time to distinguish between the 
“ancients”, the masters of the ancient classical culture, and the “modern”, their present 
heirs. When he discussed the contemporary meaning of modernity, he pointed out that 
modernity is culture dependent and, indeed, is linked to Western culture; particularly 
from the seventeen century on. He asserted that: Modernity can be defined as the ideas, 
principles, and ideals covering a whole range of human activities that have underpinned 
Western life and thought since the seventeen century. 

In addition, other philosophers, sociologists, anthropologists and theorists at different 
times understood the concept modernity in different and divergent ways. Despite the 
different views and propositions proposed by sociologists, it is widely accepted that a 
complex and modern society differ in several key respects from any previous type of 
social order, and their development has had significant consequences stretching far 
beyond their origins in Europe (Giddens, Duneier & Appelbaum). As mentioned above, a 
definition of the term “modernity” presents many difficulties as a social scientific concept 
because of the various disciplinary understandings that cover economic, political, and 
philosophical sphere. Much recent discussion however relates to a somewhat narrower 
definition focusing on changes in specific areas. Today there are many new trends in 
family form but it cannot be said that these are all due to modernity. Yet modernity is 
definitely one of the important reasons (Giddens, Duneier & Appelbaum). 

Gyekye (1997) clearly explicated the notion of tradition, he noted that in order to clearly 
understand the concept modernity, we have to first clearly conceive “what traditional is” 
all about. The reason is both modernity and tradition are cultural phenomena and as we 
have seen earlier modernity is initially introduced to oppose the “antiquus vetus” the old 
cultural practices or traditions. Unless we (African) critically investigate and reflect on 
concepts like “modernity” we will be forced to conceive only as it had been forwarded 
and elucidated by the colonial anthropologists, and will continue to use the concept as an 
anchoring point for further analysis and evaluation of our present cultural phenomena. As 
Messay (2004:209-210) stated: "Africa will not really attain its cultural (historic, 
political, and economic) maturity as long as it does not elevate itself resolutely to a 
profound thinking of its essential problems, that is to say, to philosophical reflections." 

Tradition is a broad concept that may cover a range of cultural elements including 
“modernity. Tsenay (2006) defines tradition as a belief or practice transmitted from one 
generation to another and accepted as authoritative, or deferred to, without argument. For 
[20], tradition is unchanging; it is unquestionable. However, Gyekye (1997) conceives 
tradition in a totally different way: “the fundamental and persistent meaning of 'tradition' 
is that which comes down or is inherited from the past and becomes an enduring element 
in the cultural life of a people. He (Gyekye) insists that every tradition does experience a 
change. There is no “absolutely changeless” tradition; though the degree of change may 
vary from one society to the other.

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Tradition is created by people at some point in time. Thus, that particular generation is 
considered as the creator of some cultural values, and these values may or may not 
transcend across the next generations. At every stage across the generations, the people 
create some new cultural values in addition to what they have inherited from their 
ancestors. Those cultural values which manage to survive and transcend at least for three 
generations would be assumed to reach the maturity level of cultural values or cultural 
productions where they can be labeled as tradition. However, this does not mean that any 
cultural practice or institution that has lasted a mere three decades (generations) would be 
regarded as a tradition. Thus, Gyekye (1997) in his horizontal line represented the fate of 
cultural values as they pass from one generation to the other. The dynamism of these 
modern institutions not only undermines traditional habits and customs worldwide, but 
also intrudes into the most personal and global aspects of human life. 

Diffusion of innovation theory 
This paper adopts the diffusion of innovation theory propounded by Rogers, principally 
to explain the how, why and what new ideas as well as modernity (technologies) spread 
through cultures. How are these new ideas, technologies and artifacts integrated into the 
society with the existing “old” ones without causing social disorder in the society? 
According to this theory, innovation is communicated through particular channels 
overtime among the members of a social system. Some of these channels are seen as:
Knowledge: exposure to its existence and understanding of its functions. 
Persuasion: forming of a favourable attitude to it 
Decision: commitment to its adoption 
Implementation: putting it into use 
Confirmation: reinforcement based on positive outcome. 
The theory proposes that generally those who have early encounters and knowledge are 
more highly educated, have higher social status and are more open to both mass media 
and interpersonal channels of communication. The theory further seeks to explain the 
sources and causes of alteration and neglect of the African marriage and family system to 
include amongst other things Westernization, globalization, urbanization as well as 
increase and changes education have been blamed as the major causes of alteration of the 
African marriage institution. The early practitioners and receptors of these ideas are those 
with increase educational status, those who have been exposed to western culture through 
migration to western countries or movement from the rural area to urban dwellings. Thus, 
as they gain knowledge of these new values they are persuaded by the simplicity and ease 
of application of the western marriage values and practice such as ease of contracting 
marriage, cohabitation before bride wealth of bride price, the ease of separation without 
family interference etc. They implement these practices thus altering and neglecting the 
African traditional way of contracting marriage which is supposed to be a gradual process 
involving families as well as adopting nuclear family structures while abandoning the 
extended family structures that are associated with the burden of family commitments.

FEATURES OF AFRICAN SOCIETY IN THE FACE OF MODERNITY AND ITS 
IMPACTS ON MARRIAGE AND FAMILY
Marriage and family still remains a prominent nexus in the social life of Africans. In 

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Africa, there is considerable importance attached to the respect for elders and ancestors. 
Makinwa-Adebusoye (2001) outlined the major characteristic features of African 
household to be that they are mostly rural, patriarchal and hierarchical, polygamous and 
open to kinship networks, and finally they attached substantial importance to lineage 
continuation. The demographics of families are changing, and with that, the philosophical 
underpinnings of relationships are also changing. Many young adults feel marriage is old-
fashioned and confining, and that open cohabitating relationships provide a healthier 
option that is more conducive to personal development. If a relationship does not provide 
personal happiness, parents often believe that their children will adapt to new family 
relationships so that divorce or separation will have few long-term, adverse 
consequences. These beliefs have led to marriage occurring later, women having fewer 
children and doing so later in life, single mothers giving birth to many of our children, 
more parents cohabitating, and fewer children living with their married, biologic parents.

Molitoris, Barclay and Kolk (2019) asserted that:
The demographics of families are changing, and with that, the 
philosophical underpinnings of relationships are also changing. Many 
young adults feel marriage is old-fashioned and confining, and that open 
cohabitating relationships provide a healthier option that is more 
conducive to personal development (p. 1349). 

If a relationship does not provide personal happiness, parents often believe that their 
children will adapt to new family relationships so that divorce or separation will have few 
long-term, adverse consequences. Premarital childbearing in African countries is 
becoming an important phenomenon demographically and socially in part because of its 
implications for single mothers, their children, and society. Contemporary African family 
patterns are subjected to changes that emanate as a result of the ameliorated economic 
conditions, education and health opportunities as a result of modernity (Smith-
Greenaway & Clark, 2018). These factors continuously exert tremendous impact on 
contemporary family patterns in Africa. Socioeconomic circumstances in the Africa are 
encountering alterations that have to a considerable extent triggered changes in the 
fundamental cultural values most especially in the domain of the family. The occurrence 
of competition between traditional and modern family patterns illustrates a dichotomy. 
There is a rise in the pace towards the abandonment of traditional practices for modern 
ones (western). However, the most popular trend is that of the prevalence of family 
patterns that are increasing merging traditional and modern marriage norms, values or 
practices.

The advent of modernity has inherently fostered a progressive transformation of African 
family organization marked by the drift from larger family size to small size households, 
single parenting, same sex union etc. Perelli-Harris (2009) identified the changes taking 
place in family patterns such as changes in family size to be a characteristic of the second 
demographic transition process. It is marked by the reorientation of family values from 
extended families to smaller family sizes (Nuclear). According to Perelli-Harris (200) the 
shift in society is inevitable and is part of the process of modernization. One major area 

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that has encountered or is experiencing alteration is the size of family that is the number of 
children that married women give birth to. It is imperative to highlight that family size 
discussions in the region is renown to be dominated by the extended family settings 
whereby a family is not made up only of a married couple and their children but also 
include uncles, aunties, grandparents to name a few.  Extended families still have quite a 
strong hold in Africa despite the advent of modernization (Therborn, 2006). The main 
reason for this has been linked to the role that extended family plays as social security in 
the society. Marriage in most African countries is universal. There is early and universal 
female marriage (Okaba, 2006). The age at first marriage is experiencing slight delay than 
it was before as a result of modernity. Marriage in Africa is subjected to the task of 
adapting amidst sporadic changes emanating from the society. Marriage is still quite 
important in African communities, the age at first marriage ranges between 17 to 22 years 
for women. It varies across regions depending on regional and ethnic practices. The age of 
first marriage has experienced a slight increase in most countries in Africa (Therborn, 
2006). It has risen since the 1950s to 1990s in Guinea from 16 to 19 years, from 15 to 18 
years in Niger. In Nigeria it has risen from 19 to 20 years, Ivory Coast from 19 to 21 years 
and Zimbabwe from 19 to 21 years during the 1980s and 1990s. Countries like South 
Africa and Botswana have much later ages of marriage which has rose from 26 to 27 
years. The percentage of the female population that is married by age 23 was 82 percent in 
Mali, and 90 percent in Niger. Both of these countries have relatively high fertility rates 
(Rogers). Contrary to this, contemporary African countries are gradually experiencing 
slight changes in the age of marriage at which women get married as later age of 25 and 
above.

Meanwhile, Madukwe and Madukwe (2018) revealed that family structures in Africa are 
experiencing changes due to modernity which are felt in childbirth rate that is the number 
of children, and age at first marriage. In order to comprehend contemporary African 
fertility, one needs to understand that there has not been any traditional fertility control in 
the light of limiting family size, and also that the practice of female abstinence has been a 
vital feature of societies in the region. This, they identified as been the reason for the 
resistance and apprehension mounted by most people in the region to modern methods of 
fertility control which were perceived as being unnecessary in the region. The number of 
children women in the region are averagely giving birth to is progressively declining even 
though the rate is not quite significant. The locus of most traditional African countries is 
centered on the perception of large families as an asset especially in rural subsistence 
agricultural societies (Makinwa-Adebusoye, 2001). From the foregoing, it is deducible 
that the conventional definition of marriage is that it is a union between a man and a 
woman such that children born to the woman are recognized as legitimate offspring of 
both parents. However, Okodudu asserts that the idea of marriage has changed in recent 
times. In much of the Western European countries, marriage has been conceptualized as a 
union between two consenting adults irrespective of their sexes with or without approval 
from their parents or family; hence same sex marriages are being contracted today 
without the possibility of having children, except that it is a relationship between two 
consenting adults that has been recognized by law. However, in Nigeria and most part of 
Africa, marriage remains a union of two consenting adults (male and female) but largely 

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with the express support and approval of the immediate families of the individuals 
involved in the relationship. Marriage also confers upon a man various rights over a 
woman. These rights are in two classes: rights to a woman's sexual and domestic services, 
which is right in uxorem and rights to a woman as a mother i.e. rights over her offspring 
which is called rights in genetricem (Okodudu).

As of 1999, in Nigeria, 32.7 percent of married women were in polygamous marriages 
that were made up of two or more wives (Makinwa-Adebusoye, 2001). This is 
characterized by the trend of early marriage; most of the women got married quite young, 
mostly to older men. Polygamy constitutes a prime feature of rural Africa. Marriage in 
contemporary Africa is substantially marked by the movement from polygamous 
marriages to monogamous marriage. This is prominent in urban areas in the region mostly 
amongst the younger generation. The practice of polygamy was centered on the notion of 
precluding the situation of husband shortage. Monogamous marriages have become the 
norm, based on the fact that the contraction of marriage has substantially drifted from 
polygamy to monogamy. This however does not mean that polygamous marriages do not 
occur; its scale is smaller nowadays than it was before. The introduction of Christianity in 
most of the countries, to a certain extend has a great role to play for this as well. The 
contraction of marriage in the region is increasingly marked by the union of one man and 
one woman. This in principle has not been the case in rural African societies, where 
marriages between one man and two or more wives dominated. Modernization as well has 
been pinpointed to be responsible for these changes. African family patterns are 
increasingly faced with the challenge and pressure between traditional and modern 
family values and structure. There is the steady increase in the pace towards the 
abandonment of traditional practices for modern ones (western). 

However, the most popular trend is that of the prevalence of family patterns that are 
increasing merging traditional and modern marriage norms or practices. Some of other 
practices taking place include non-marital childbearing and single parenthood; non-
marital unions are as well gradually gaining momentum in the region. Looking at the 
mentality of single mothers and celebrities towards marriage, the question is; what about 
the family, the children and what becomes of the African society in future? This is because 
a good founded and structured marriage will give birth to sound family with proper ideals 
that forms and nurtures the individual by inculcating the attitude of right thinking and 
consciousness of being a responsible person, in turn forms a society with the right 
mentality. Regrettably, this is fast eluding us.

Conclusion
This paper philosophically appraise the role of marriage and family as the nucleus, the 
sustenance and the future of the African society in the face of modernity and by extension 
refers to other family systems across the globe. It identified some basic areas where the 
African marriage and family values, culture and practices have been altered or neglected 
as a result acculturation through modernization. The argument in this paper is not to 
disregard the western culture and some of the benefits inherent in them nor does the paper 
attempt to claim that the African concept, values or practices as regards marriage and 

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ISSN: 2786-9792



family (viewed as the nucleus, the sustenance and the future of the African society) are 
better but rather it argues that the traditional cultural African marriage remain the best on 
the basis of the settings in which Africans found themselves because it posses all the 
ingredients and practices that can make marriages and families successful and hence its 
total alteration and neglect may spell doom for African societies.

Therefore, Africans should not be in a hurry to give up their culture and traditions; rather, 
we should take only the “kernel” from the influx of ideas associated with marriage and 
family from the western world and gladly throw away the “husk”. It is worthy of note to 
explain in this paper that the concept of acculturation is a dual contextualization, so 
Western and African family systems must interface each other to create a conducive 
platform for operation and interaction. The study therefore recommends the following:

·The process of mate, seeking and contracting of marriage should be taken 
seriously by Africans, communities and societies so as to add value and credibility 
to the institution of marriage. 

·Parents should insist on a gradual and steady but inquisitive process of courtship 
and mate seeking or selection during which time the seriousness of the lover's 
intention can be affirmed. 

·The sacredness of marriage and sex should be upheld right from the early child 
rearing stage with parents as models to curb sexual indecency. 

·The practice of rites of passage should be restored to prepare the young men and 
women transiting to adulthood. This will reduce the unpreparedness syndrome in 
our society that has made marriage a temporal union rather than a life time union. 

·Extended family structure should be strengthened to help the unprivileged young 
ones from poor homes the opportunity to be supported in their education. 

·The value and cultural respect for child rearing pattern and upbringing should be 
given quality attention and consideration as family morals inculcated in the 
children will determine the continuous upholding of marriage values and 
practices. 

·For marriage and family to be right in its sense, efforts must be made to internalize 
in the minds of the young people, the tenets of an ideal marriage and family, that 
will bring intending couples into the right disposition to be more committed in 
preparing for marriage more than the way they prepare for their weddings. 

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