A Public Lecture Delivered at the University of Jos by Professor Ademola Aremu

Courtesies observed, ladies and gentlemen

INTRODUCTION

Universities are academic institutions whose functions include the discovery, propagation and perpetuation of ideas, knowledge and dissemination of truth. Truth however can be elusive and subjective depending on other intervening factors like culture, gender and ethical commitments of the person disseminating it. This is why universities have organizational vision statements based on and consistent with the institution’s values. For example, the vision statement of the university of Ibadan is “To be a world-class institution for academic excellence geared towards meeting societal needs”

The mission of the university is also thus’

• To expand the frontier of knowledge through the provision of excellent conditions for learning and research.
• To produce graduates who are worthy in character and sound judgement.
• To contribute to the transformation of society through creativity and innovation.
• To serve as a dynamic constitution of society salutary values and thus sustain its integrity  

For the university of Jos:

The vision statement is:

“To be a globally rated university providing an excellent educational experience with high input on society”

 “The primary mission of the university is to serve the people of Nigeria and humanity at large by encouraging and promoting a culture of excellence and building an innovative university; Delivering an academic experience as well as an outstanding and inclusive student academic experience as well as promoting good character”

These statements of these universities already summarize the purpose for which each institution was founded and established. This is why even though both Ibadan and Jos universities were established at different periods in time and now have individual charters they both concur that their purposes is to manage and perpetuate a scholarly or academic tradition.

But, despite the clarity of the purpose for which a university is established, lecturers often tend to face some ethical dilemmas such as: commitment to teaching, evaluation of student’s work on time, prejudice in supervision of students work, discrimination and allegiance to the truth against loyalties to the students.

Without proper perception of values and social workplace ethics mere promulgation of statements of core vision and mission can hardly be adequate. Universities are no longer mere ivory towers that negate public scrutiny and criticism, rather they have become and are run like any other business institutions. They are subject to competition for clients (students) and academic success.

Not only the university managers have the final words but students, parents and tax payers as critical stakeholders have something to say about what is right or wrong with a university. Such remarks and observations fall within the domain of social workplace ethics.

A university community comprises the administration, lecturers, support staff, students, stakeholders and tax payers who are in one way or another affected by the decisions made within the institution. Therefore, everyone has good reason for being concerned with ethical meaning of those decisions. The issue of workplace ethics is in fact continuing to broaden its scope beyond traditional professional ethics which tended to focus on codes and difficult crisis. Work ethics now includes values, relationships of care and the critical moral competence for different transformational practices. Workplace ethics falls within a wider domain of moral discussion. And to facilitate such impact the discussion here today is apt and could not have been at any other auspicious time than now.

THE MORAL FORCE IN THE UNIVERSITY

Moral philosophy is not my area of specialization, so it is rather strange that I have to speak on such a topic. But then again, we are all moral beings, or so we would like to claim. We may wish to say that we are not moralists or moralizers, in the sense that we do not burden people with our ideas of what is right or wrong, setting ourselves up as the high moral standard of rectitude and good behaviour. But who among us does not have a sense of right and wrong? And who among us does not think that there is a need to engage one another on what is right and proper within the university and within the larger society as well? These, for me, are rhetorical questions, otherwise we would not be considering the topic of concern here.

To start with, we need to dwell somewhat on what we understand by the expression ‘moral force’. I think it is a very strong term, a serious term, a term that designates an entity with a huge responsibility to itself and to others. And we are talking of not just a ‘moral force’, but ‘the moral force’. The definite article makes it an even stronger term. What gives anybody or any group of persons the right to arrogate to themselves the label of being ‘the moral force’ within the organization or the society to which they belong? What are they trying to insinuate about the other individuals or other bodies of individuals with whom they work in that organization or with whom they share a society? Can that claim of being the moral force be justified? These are not rhetorical questions. These are the questions that I would like us to consider. These are questions that I would have loved to be assured were thrashed out before the topic of concern here was framed.

Perhaps I am asking too many questions without providing any answers. It may be due to the fact that I have been cast in an unfamiliar role, the role of the moral philosopher. But I am sure that asking questions, in this case we may even call them research questions, are an important aspect of the pursuit of knowledge and understanding. Pardon me if I don’t have the names at my fingertips, but I remember that Socrates said ‘The unexamined life is not worth living.’ It seems a trite statement. We can find even more provocative expressions of the same idea in our numerous indigenous knowledge systems. But it is a statement that is effective enough for anchoring the point I hope to eventually drive at and emphasize. Now, how do we examine our lives? Thankfully, that is a question to which I am happy to provide an answer. We examine our lives by asking questions about our lives. On the basis of the answer I have given, I am going to ask further questions in order to examine our life as a union within the university and as a force within the larger society.

A couple of year ago or so, we read in international news that doctors in Canada went on strike over salaries. But it was not over their own salaries. It was over the salaries of other workers in the health sector in Canadian society. I do not have details as to the naira and kobo of the matter. I very much doubt that naira and kobo are the Canadian legal tender. I do not have any facts as to what the ‘average doctor’ or ’average nurse’ or ‘average ward attendant’, for that matter, earns in Canada and how that compares with global standards, if there is any such thing, or how what they earn compares with the salaries of doctors and nurses in other countries, developed, developing, under-developed, or clearly degenerating. I have not done a survey to measure the degree of job satisfaction among Canadian doctors, nurses, ward attendants, etc. What I do know for a fact is that doctors in Canada constitute the top hierarchy of the medical profession. And what that news report tells us is that their being at the top has not blinded them to the condition of people at the bottom. I believe that qualifies them for the position of being a moral force, if not the moral force, within the system they operate, and a moral example to the rest of society. Let us as ASUU ask ourselves questions in this regard, that is, in relation to our vigilance for the well-being and welfare of others in the system in which we operate and earn a living.

As a union we have an illustrious history of struggle. Our hearts must surely be gladdened when we read that remarkably charged work of conscience by Wole Soyinka, I mean The Man Died, and come upon the pages where he cites ASUU’s ‘act of courage’ and ‘call[s] attention to the self-identification of organizations like present-day ASUU with every part of the nation without discrimination’. He places us in that work in the vanguard of the progressives, calling us the ‘true nationalists’, the ‘committed patriots’. The praise is effusive. But let me reverse my position. I wonder how we will feel today reading such a positive assessment of our role in the past and thinking of the role we now play in the university and in the larger society. Do we still stand up against injustice on behalf of those who may not have the kind of clout at our command? Do we still ensure that the voices of our students are not silenced by university authorities who, on the patronizing and paternalistic claim of standing in loco parentis to these students, deem themselves to be Alpha and Omega over them? No government can proscribe our union. But university authorities across the land proscribe students’ unions according to their whim and caprice. What have we been doing about this situation? Have we been identifying with these students who are an integral part of our immediate constituency? If they are devoiced at this level and in a place like the university where a much more liberal atmosphere than obtains elsewhere in society is supposed to be the order of the day, what are their prospects for the future? How do we expect them to regain their voices?

At home and abroad, we have been in the news recently for reasons that are quite embarrassing. Perhaps the question to start with in this regard is: Are we truly embarrassed by the #SexForGrades scandal? It is a highly embarrassing issue, and this makes it equally highly eligible for consideration in the light of the topic of concern here, and, of course, because our principle is that the unexamined life is worthless. Sexual harassment is rampant in society, indeed in global society from all evidence. We have seen how in the United States, for example, powerful women in Hollywood have revealed their individual histories of harassment and persecution at the hands of very powerful men. The #MeToo Movement remains a watershed as far as this matter is concerned. Back home in Nigeria, we have been witnesses to the violation of hallowed sanctuaries of social existence and communion, I mean places of worship and institutions of learning at all levels, by sexual predators. The usual reaction has been for the men who run these places to ignore the issue or give it no more than a side glance, and then move on in the clear hope that society would soon find something else to distract its attention. The indicted are our scapegoats, more or less, until we undertake the exercise of full accounting and reckoning. Do we, as a union, have the courage to call for a high-powered and independent commission of inquiry, not so much to punish perpetrators, as to set things right by means of an open call for memoranda and submissions from past and present female students, past and present female university workers, including cleaners, etc., in order to consider all cases with honesty and understanding, seek expiation for guilt, do restitution where possible, sincerely commit to a progressive paradigm on this problem, put in place the best practices and mechanisms for monitoring, and set an example for other sectors of society where the same atrocity has been raised to the pedestal of the norm? A body that is the moral force would do just that in a solemn and open act of self-examination. It is not enough to mumble that we have extant rules on sexual harassment and related matters. There is a grave situation on our hands. What have we done about it?

Our work ethics, our roles and functions as a body, should reflect this same principle of self-examination, guided by the duty to protect the vulnerable in our midst and the responsibility of setting an example for the rest of society ranging over our teaching, research, and publications, and our extracurricular and extramural engagements. To be a moral force of any kind, ASUU has to be willing to be uncompromisingly self-critical and self-reflexive. This is the safe vantage from which we may speak truth to power and provide leadership for those looking up to us. And this is the answer I can give to all the questions I have raised. 

As we struggle for our rights, it is imperative that we struggle for the rights of others, especially those who may otherwise be silenced.

WORK ETHICS

The work ethic is a cultural norm that advocates being personally accountable and responsible for the work that one does and is based on a belief that work has intrinsic value. The term is often applied to characteristics of people both at work and at play. In short, for example work ethic is frequently mentioned as a characteristic of good players. Regardless of the contest work ethic is usually associated with people who work hard and do a good job.

At the institutional level, work ethics serve the ends of human well being. Hence acts and choices that aim to promote human well being are acts and choices based on ethical values. Some of these ethics include:

• Attendance: Attendance and punctuality often have a large impact on individuals and team success. Tardiness or absenteeism can profoundly impact job performance.
• Character: An employer expects employees to work together toward achieving the objective of the university. Thus the expectation is that employees should develop certain desirable traits that will help them to perform in their jobs well so that the establishment will succeed. The traits include: Loyalty, honesty, trustworthiness, dependability, reliability, initiative, self-discipline and self-responsibility.    
• Teamwork: It is vital that academics work as a team. It is important not only to their personal success and advancement but also to that of their co-workers and to the university.
• Appearance: An academic must look decent and presentable. First impression they say is indelible.
• Attitude: Developing and maintaining a positive attitude involves setting realistic expectations for ourselves at school and at work. These goals should be challenging but obtainable
• Productivity: For a person to be productive he/she must follow necessary procedures and follow highlighted directions properly.
• Organizational skill: University perceptions require effective time management and competence.
• Communication: There is always a need to interact with one another. Communication whether it is verbal or non-verbal must be clear, to the point and emphatic.
• Cooperation: This involves developing good working relationship following the chain of command.
• Respect: Mutual respect for your colleagues, other staff and students.

These values are important for every lecturer if they have to be ethically counted for their calling.

UNIONIZATION OF ACADEMICS

The Academic staff union of universities (ASUU) is a trade union and a union of intellectuals seeking not only the socio-political and economic welfare interests of its members within the frame work of promoting the course of university education in Nigeria, but the entire good of Nigerians and Nigeria. The union transformed into its present state in 1978 with its real and various transformations dating back to 1955 when the Association of University Teachers (AUT) was formed. Today ASUU is synonymous with struggles. ASUU’s main points of struggle have been for adequate funding, improved conditions of service, autonomy and academic freedom in order to curb brain drain and to ensure the survival of the university system.

ASUU as a union has included other struggles like preventing the complete takeover of the country by agents of imperialism like IMF and WORLD BANK by revealing the lies in various agendas couched on economic programmes like SAP, NUSIP and presently IPPIS which were beautifully designed to conceal the real motives of exploitation and enslavement. The union has successfully prevented commercialization of public universities through cunning and crafty terminologies like appropriate pricing and cost sharing through generation of internally generated resources (IGR) which are indirect ways of introducing tuition fees. The tangible gains are too numerous to mention. We must however begin with the substantial minimization of impunity, interference and subversion of academic freedom and autonomy in public owned universities. This is one of the greatest challenges confronting the system today and it clearly defines the new frontier of our struggle to protect the university ideas. Education tax fund (Tet fund) and Needs Assessment Intervention are part of the tangible gains.

THE ROLE OF ASUU IN UPHOLDING WORK ETHICS IN THE UNIVERSITY.

It is pertinent to remind us all that ASUU functions at various level and with appropriate committees to serve its needs. Quite a sizeable number of the committees speak to the need of the broad society and therefore also have to abide by our cherished principle of deriving ethics from best practices. A few of the efforts are thus as follows:

1. ASUU’s constitution and Code of Practice enshrined in Article 2(iii) as part of the union’s objective is “Establishment and maintenance of a high standard of academic performance and professional practice”.
2. The constitution in Appendix III, chapter III on social responsibility. Article 19 states “members of the intellectual community are obliged to discharge their roles and functions with competence, integrity and to the best of their abilities. They should perform their duties in accordance with the ethical and highest standards.
3. Iyayi (2002) identified five categories of principles that form the basis of the conduct of the union over the years of its existence. These are:
4. Integrity, transparency and accountability.
5. Professionalism, objectivity and hard work.
6. Courage, sacrifice and total commitment
7. Internal democracy, teamwork and group solidarity.
8. Patriotism, anti-imperialism and work class solidarity.

These principles are ideals and goals which should guide the union and its teeming members.

Due to some negative disposition that are manifesting on our campuses in  recent time, the union  through its numerous publications, National Executive Council resolutions, National Workshops and Conferences as well as numerous Leadership Training Programmes consistently educates its rank and file members on the ethics  of the teaching profession which they are mandatorily expected to uphold. These constant enlightenments are required as a tool for insulating members from the dangers posed by some of these unethical practices.

As part of the efforts to continue to combat unscholarly behaviour, Academic Staff Union of Universities (ASUU) Ibadan branch recently compiled a list of the negative things that some of our members engaged in and tagged it;

UNETHICAL PRACTICES

• Sexual harassment and Exploitation of students.
• Absenteeism from lectures without justification.
• Offloading of lecture periods on Postgraduates/ Junior Colleagues.
• Irregular attendance at lectures only to come and load students few days/ weeks to examinations.
• Selling of handouts.
• Making it mandatory for student to purchase textbooks as a precondition for passing examinations. Leakage of questions for favours in whatever form.
• Malicious incitement of students against colleagues.
• Assisting students during examinations.
• Unfair treatment of student or colleagues.
• Conversion of offices into business centres.
• Arbitrary award of marks based on negotiations.
• Illegal changing of students’ results and selling of examination questions.
• Collection of unapproved fees or collection of unreceipted fees.
• Admission racketeering.
• Unnecessary and deliberate delay in grading of scripts and submission of results.
• Victimization of Students or Junior Workers in any form.
• Favouritism on grounds of sex or social status

ASUU, University of Ibadan dissociates itself from such vices and appeals to all students going through such experiences to report or send anonymous complaints in writing or otherwise to the Chairman.

I am aware this kind of campaign is going on in other branches of the union nationwide. The members of the union are expected to exhibit moral excellence, prudence, selflessness, cooperation, patriotism, honesty, hard work, objectivity, professional excellence among other values, in themselves and their dealings with fellow union members, with the union as a body, with the university administration and with the students. In so doing, the integrity of the individual and of the union will not be sacrificed or compromised.

CONCLUSION.

This lecture tries to interrogate work ethics in the university against the backdrop of the university being a moral force. The university is a moral force because it ought to focus on the decision-making competence of those it hires and those it educates, it also makes choices about the values it will express, exhibit or eschew. ASUU through its ethics and grievances committee both at national and branch level should continue to ensure that its members adhere to the best ethical practices and that erring member(s) are sanctioned after having taken them through the due process.

REFERENCES

Aduke, G. Adebayo, 2005. “Revisiting the academic tradition” University of Ibadan, 28^th Postgraduate School Interdisciplinary Research Discourse.

Ethics Policy, University of Ibadan

Iyayi Festus, 2002. The Principles of ASUU. The NDC Lecture held at Maiduguri.

Jude Julius Ongong’a and Stephen Ifedha Akaranga, 2013. “Work Ethics for Lecturers: An example of Nairobi and Kenyatta Universities. International Journal of Arts and Commerce, Vol 2(8), Pp 8-22.

Oluwatobi Pemede, 2007. “An Appraisal of Contributions of Academic Staff Union of Universities (ASUU) as a Trade Union to Educational Development in Nigeria. The Social Sciences, Vol 2 (3), pp 357-364.

Robert A. Scott, 2002. “The University as a Moral Force”. Invited keynote address at a SUNY-WIDE Symposium on Ethics in Engineering. On the Horizon (Emerald Publishing UK), Vol II. No 1.

The Constitution and Code of Ethics of ASUU

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ASUU UNIJOS LECTURE SERIES : The moral force in the University and work ethics: The role of ASUU by PROF. Ademola .A.