We need to Revisit the Gospel of the Sense of Shame.

By McPius Ssekatawa S

In the past, the thought of public disgrace was enough to keep us straight. When we were still young, our parents and teachers indirectly preached the gospel of shame. At school and home, our teachers and parents used shame in the enforcement of morality.

Shame was more than a self-emotion; it was a device for discipline and upbringing. “Are you seriously going to church in that?” our parents could say. “Get your paper,” teachers could scream, “with marks that are not even half your age.” Such statements pinched more than any other punishment. They triggered inner self-criticism and a commitment to hard work. However, this trend eluded over time. As we were taken up by the winds of modernity, we altered our attitudes of self and public accountability.

This switch led to widespread disregard for moral norms, beginning with personal responsibility. Under the umbrella of “my life, my business” and “mind your business,” we began an era of ethical indifference—a time of acting by personal cravings regardless of their impact. Is the “my life, my business” attitude a sign of progress or moral decay?

Little at a time, we abandoned shame as a moral compass. Some consciences stagnated, and gradually, the false semblance of “I don’t mind about what they say” consumed our standing morality, leaving it quaking. Today, actions are indicative of a shameless world. This is the time where many care less (in case they do) of what people perceive from their actions. Gone are the days when we cherished our “what will they say” dictum.

Consequently, we began facing behaviours that were once unthinkable. Never in life had I ever imagined legislators engaging in corruption or watching an era of dressing half-naked in the name of fashion and “marketing.” Back then, wearing clothes with holes was a perfect disgrace—actually a social faux pas—but today, it is a fashion trend. In the present day, people defend their misdeeds, as one vocal leader argued, “I did not steal iron sheets; I found them in my compound.” Imagine such a betrayal of trust by an elder. This is the era where we steal and remorselessly smile for the cameras. Shamelessness has disintegrated families due to the unfaithfulness of spouses. Polygamy preaches are deliberately monogamous, as deceit and vulgarity dominate on media platforms. Shameless folks made bars their 9-to-5, as if they were receiving salary. It is in our days that friends take credit and stubbornly refuse to repay. Judicial systems that were symbols of fairness and equity became partisan as they danced to the financial beats of the affluent. Politicians use state funds like private assets as the affluent, gifted with all luxuries and comforts, oppress the struggling.

We are facing numerous issues due to loss of shame. Probably, we could have avoided some issues had we not lost our moral compass. It is even possible that some consciences became defunct. In such a time, recalling this philosophy of shame is crucial. In the psychological realm, shame is a tool of behavioral regulation for it instills the fear of alienation and humiliation. It as well serves as a moral compass, for it discourages harmful behavior. In addition, through self-reflection and introspection, one grows his personality, mainly in the ethical realm. Societies with a solid sense of shame have few cases of antisocial behavior. This resonates why shame, when applied in a way that urges ethical behaviour, has the ability to motivate positive change. Equally, without the sense of shame, the fruits are the disorder we have in place today. Impulsiveness, aggressive behavior, exploitation, and disregard for others’ feelings and rights. A shameless person is so complex; his shamelessness may not consciously affect him but becomes a deep variety of disgraces.

Critics might argue that the introduction of shame as a moral chisel could infringe on personal rights and stifle self-esteem as well as autonomy. They could be right, but only if shame is used excessively and inappropriately. Nevertheless, while individual rights and autonomy are essential, we cannot sideline this approach when deemed necessary. Its essence is promoting accountability and self-awareness. It is not a punitive or coercive measure. It is not a replacement of the existing moral tools, but a complement. `Alongside positive reinforcement, applying shame can fill the missing gaps.

At present, we stand at a crossroads. Is it possible to reclaim our vanished values without re-establishing the impact of shame and remorse? Rejuvenation of the sense of shame reinstates our ethical values. We must bring it back as antivirus software for the moral decadence virus. Homes, schools and societies need to reintroduce this vital sentiment. We need to bring back to life the effects of the once famous “what will they say” question. We need to create a world where people think before they tweet or take on any action. Probably, after recreating a conscience that is aware and accountable for its actions, we can return to the ethical standards that once guided us.