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Public Etiquette and Societal Sanity: Rethinking Youth Appearance and
the Role of Early Childhood Education in Nigeria
Ikenyiri, Chukwunedum Joseph Ph.D
Federal College of Education (Technical) Omoku, Rivers State, Nigeria
DOI: https://dx.doi.org/10.47772/IJRISS.2025.903SEDU0674
Received: 02 November 2025; Accepted: 08 November 2025; Published: 18 November 2025
ABSTRACT
Nigeria stands at a cultural crossroads where youth fashion, freedom of expression, and public etiquette
intersect. The widespread normalisation of dreadlocks, tattoos, sagging trousers, and indecent dressing among
Nigerian youths has transformed cultural symbols into contested expressions of defiance and deviance. This
study, anchored in Bronfenbrenner’s Ecological Systems Theory and Blumer’s Symbolic Interactionism,
explored the influence of youthful appearance on public etiquette and societal sanity and examined how early
childhood education (ECE) can serve as a moral reorientation tool. Using a qualitative descriptive design
involving observation and survey methods, 100 youths across five states—Imo, Bayelsa, Delta, Rivers, and
Enugu—were studied. Data revealed that 36% of youths engaged in sagging, 27% wore dreadlocks, and 22%
had multiple piercings. Behavioural observations indicated confidence (67%) but confrontational tone (24%),
often in public spaces where 57% of interactions occurred near children. Findings suggest a blurring of moral
boundaries and the replication of deviant visual culture among impressionable minors. The study concludes
that moral education must begin early, integrating etiquette, modesty, and civic values in the ECE curriculum.
Recommendations include national dress codes for institutions, parental reorientation, ethical policing, and
regulatory oversight of youth-targeted media. These interventions, if implemented systematically, can re-align
public conduct with moral integrity and restore Nigeria’s cultural equilibrium.
Keywords: Public etiquette, youth appearance, early childhood education, moral development, cultural
identity, Nigeria.
INTRODUCTION
Nigeria’s moral landscape is undergoing a profound transformation driven by globalisation, media influence,
and the redefinition of youth identity. Dreadlocks, tattoos, earrings, and sagging trousers—once markers of
spirituality, art, or rebellion—now occupy an ambiguous space between self-expression and moral controversy
(Olumide, 2022; Ojo, 2023). What was previously a personal aesthetic has evolved into a cultural statement,
shaping perceptions of decency and deviance alike. The link between fashion and morality is particularly
sensitive in Nigeria, where social order is traditionally grounded in modesty, communal respect, and discipline.
The researcher’s personal encounter with three dreadlocked youths at a Joint Task Force checkpoint near
Amaraka, Imo State, typifies this tension. Their flamboyant appearance and defiance of authority highlighted
not just youthful exuberance but a deeper rebellion against moral expectations. Subsequent field encounters
across Port Harcourt, Bayelsa, Delta, and Enugu revealed similar trends: dreadlocked youths negotiating or
bribing police officers to avoid detention after digital fraud checks. This recurring experience crystallised the
researcher’s concern—how outward appearance has become a shield for deviance and how children, observing
these dynamics, risk internalising distorted moral values.
The problem, therefore, extends beyond aesthetics; it embodies a national moral crisis requiring intervention
through early education, family, and policy reforms.
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LITERATURE REVIEW
Conceptual Clarifications: Public Etiquette and Societal Sanity
Public etiquette refers to the behavioural norms, dress codes, and social mannerisms expected of individuals in
maintaining order, respect, and civility in communal life (Dash, 2022; Olberding, 2016). It embodies socially
approved conduct and is reflected in speech, appearance, and public behaviour. Societal sanity, on the other
hand, refers to the moral and psychological balance that sustains a community’s ethical identity and collective
sense of decency (Kayode, 2024). In essence, societal sanity is the outcome of consistent adherence to public
etiquette, forming the moral compass that preserves social cohesion and mutual respect. The breakdown of this
equilibrium, as seen in modern Nigeria, manifests in increasing disregard for decorum, rising youth rebellion,
and the normalisation of deviant appearances.
Youth Appearance and Identity in Contemporary Nigeria
The appearance of Nigerian youths has evolved into a visible statement of personal identity and rebellion. In
traditional societies, physical appearance reflected maturity, social role, or spiritual commitment. However, in
modern times, youth dressing patterns—characterised by dreadlocks, sagging trousers, tattoos, and multiple
piercings—have been redefined as symbols of defiance, urban sophistication, or digital-era liberalism (Ogu &
Ajah, 2021). Adebayo (2022) notes that popular music, celebrity culture, and social media reinforce the notion
that provocative appearances equate to creativity and confidence. The emerging narrative among Nigerian
youths equates flamboyant appearance with independence and non-conformity, leading to a visible tension
between cultural norms and globalised fashion values.
Cultural Symbolism of Dreadlocks, Tattoos, Cowries, Sagging, and Earrings
Traditionally, physical adornments carried sacred meanings and social functions. Dreadlocks, for instance,
symbolised spiritual dedication or cultural identity among certain African and Afro-Caribbean communities
(Eze, 2016; Nwosu, 2019). Cowries, once used as currency, symbolised fertility and divine protection
(Ogundiran, 2020). Tattoos served as tribal markers of courage or lineage (Okonkwo, 2015). In contemporary
Nigeria, however, these once-sacred symbols have been stripped of their spiritual depth and rebranded as
expressions of modern freedom and resistance (Briciu & Briciu, 2020).
This reinterpretation has created a clash between heritage and imported subcultures. Dreadlocks and male
earrings are now commonly associated with cybercrime (“Yahoo boys”), cultism, or rebellion against authority
(Ojo, 2023). Sagging trousers and revealing clothing are further influenced by Western hip-hop culture, which
projects anti-establishment attitudes and sexualised aesthetics (Nwankwo & Okafor, 2021). Consequently,
what were once markers of identity have become contested symbols of moral decline in the Nigerian socio-
cultural landscape.
Moral and Social Implications of Deviant Appearance
Okafor (2020) argues that deviant fashion erodes public morality and weakens institutional discipline. Youths
with provocative or suggestive appearances are often profiled by security operatives, resulting in mutual
distrust between citizens and law enforcement (Ajayi & Omole, 2020). Adeyemi and Odu (2020) found that
individuals with tattoos, dreadlocks, or sagging trousers face higher unemployment and social exclusion,
reflecting a broader tension between self-expression and public morality.
From a psychosocial perspective, the glorification of flamboyant appearance diminishes young people’s sense
of civic responsibility. The decline in modest dressing has been linked to weakened family guidance, media
influence, and the disappearance of moral instruction from schools (Akinbote & Adedokun, 2019; Ogunleye,
2022). These trends influence children’s moral reasoning as they imitate older peers, creating a gradual
intergenerational erosion of decorum and ethical restraint.
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The Role of Early Childhood Education in Moral and Behavioural Formation
Early childhood education (ECE) remains the most effective avenue for shaping values, behaviour, and
identity in children. UNESCO (2020) identifies the period between birth and age eight as critical for
inculcating civic and moral values. Adebisi and Ozoemena (2021) emphasise that ECE develops empathy,
respect, and cultural identity through structured moral learning. Similarly, Eni-Olorunda (2023) argues that
early moral education, rooted in indigenous aesthetics and proverbs, fosters children’s understanding of
modesty, discipline, and social respect. When children are introduced early to concepts of dignity in dress and
behaviour, they are more likely to resist negative peer influence and media pressure later in life. Hence,
rethinking ECE as a moral compass becomes central to restoring societal sanity and rebuilding Nigeria’s civic
culture.
THEORETICAL FRAMEWORK
This study is underpinned by Bronfenbrenner’s Ecological Systems Theory (1979), Blumer’s Symbolic
Interactionism (1969), and Kohlberg’s Moral Development Theory (1981)—each contributing unique insights
into how environment, meaning, and moral cognition shape behaviour.
Bronfenbrenner’s Ecological Systems Theory
Bronfenbrenner conceptualised human development as occurring through interactions across multiple
environmental layers: the microsystem (family, school), mesosystem (interactions between immediate
environments), exosystem (community and institutions), macrosystem (culture and societal norms), and
chronosystem (time and change). Applied to this study, the theory explains how youths’ appearance and public
behaviour are influenced by overlapping systems—family upbringing, peer culture, school policies, media
exposure, and societal expectations. The findings, particularly the observed link between parental laxity,
school permissiveness, and youth moral drift, validate Bronfenbrenner’s assertion that behaviour reflects
systemic interdependence. When children observe social disorder or moral confusion in their environment,
they internalise such norms as acceptable.
Blumer’s Symbolic Interactionism
Herbert Blumer (1969) posited that human actions are guided by meanings derived from social interaction and
subsequently modified through interpretation. In the context of this study, appearance—dreadlocks, tattoos,
and sagging—is a symbolic act through which youths communicate identity, rebellion, or status. Society, in
turn, assigns meanings to these symbols, sometimes equating them with deviance. This reciprocal process
creates a cycle of perception and response: youths dress to assert meaning; society reacts with suspicion; and
new identities evolve through resistance. Thus, symbolic interactionism elucidates how the struggle between
freedom and social control plays out through fashion, language, and body art.
Kohlberg’s Moral Development Theory
Kohlberg (1981) proposed that moral reasoning develops through three levels—pre-conventional,
conventional, and post-conventional—each representing a deeper understanding of right and wrong. His
framework is particularly relevant to early childhood education. When moral instruction is delayed until
adolescence, individuals often remain in the pre-conventional stage, guided by punishment and reward rather
than internalised ethics. Integrating moral education in early childhood (ages 0–8) helps children advance
towards conventional and post-conventional reasoning, fostering empathy and civic responsibility. This aligns
with the study’s call for embedding moral and cultural education early, before deviant models from media or
peers take root.
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Synthesis and Relevance to the Study
Together, these theories illustrate that youth behaviour is a function of environmental systems, symbolic
meaning-making, and moral cognition. The findings from the present study—showing that deviant
appearances are learned, performed, and normalised through family, media, and peer interaction—reinforce
these theoretical lenses. The ecological model explains where the learning happens; symbolic interactionism
explains how meaning is constructed; and Kohlberg explains why early moral formation is critical. This
integration strengthens the study’s interpretive framework, linking public etiquette, social perception, and early
education in shaping societal sanity.
Empirical Studies on Youth Appearance and Public Decency
Okafor (2020) found that 78% of urban youths perceive dreadlocks as rebellion, whereas Adebayo (2022)
reported that 45% view it as self-expression, suggesting a generational divide. Nwosu (2019) discovered that
exposure to Western media strongly predicts deviant fashion among students, while Okonkwo and Adeyemi
(2023) emphasised the role of early education in preserving cultural values.
Collectively, these empirical studies highlight the ongoing contest between globalised youth culture and
indigenous moral standards. They reinforce the present study’s premise that societal reorientation must begin
from foundational learning stages, through culturally relevant curricula and ethical modelling by teachers,
parents, and community leaders.
Summary of the Literature
The literature establishes that Nigerian youths’ evolving fashion trends—while sometimes symbolic of
creativity—have generated moral tension, weakened institutional control, and distorted public etiquette. Early
childhood education emerges as a transformative solution, capable of shaping moral reasoning and restoring
social equilibrium. However, existing studies rarely bridge the connection between youth appearance, moral
development, and early education—creating the gap this study addresses.
Purpose of the Study
General Purpose:
To examine the influence of youthful appearance (dreadlocks, tattoos, sagging, and indecent dressing) on
public etiquette and societal sanity, and to explore how early childhood education can promote moral
reorientation in Nigeria.
Specific Purposes:
1. To investigate public perceptions of dreadlocks, tattoos, and indecent dressing among Nigerian youths.
2. To examine the perceived consequences of deviant appearance on social behaviour and moral
development.
3. To identify factors influencing youth adoption of unconventional fashion trends.
4. To explore how early childhood education can be leveraged to promote moral and cultural
reorientation.
Research Questions:
1. What are the public perceptions of dreadlocks, tattoos, and indecent dressing among Nigerian youths?
2. What are the perceived consequences of deviant appearance on social behaviour and moral
development?
3. What factors influence youth adoption of unconventional fashion trends?
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4. How can early childhood education promote moral and cultural reorientation in Nigeria?
METHODOLOGY
Research Design:
A qualitative descriptive design was adopted to explore lived experiences and observable realities surrounding
youth appearance and etiquette. The design integrated field observations and questionnaire surveys for
triangulation.
Population and Sample:
The study population consisted of approximately 1,200 youths aged 18–35 across Imo, Bayelsa, Delta, Rivers,
and Enugu States. Using multi-stage sampling, a purposive and snowball selection process yielded a final
sample of 100 respondents representing diverse urban settings.
Data Collection Instruments:
1. Questionnaire: Designed around four research questions using Likert-scale items to gauge
perceptions.
2. Observation Guide: Used to document physical appearance, behaviour, interactions, and
environmental context.
Ethical considerations were strictly observed; no minors were directly studied, and observations
involving children were conducted in public, non-intrusive contexts.
Operational Definitions and Measurement Validity
For the purpose of this study:
Public Etiquette refers to observable manners, dress, and social conduct demonstrating respect for
community norms, including decency in appearance, speech, and behaviour.
Societal Sanity denotes the collective moral and psychological equilibrium maintained through shared
ethical standards, civic responsibility, and adherence to public decorum.
Youth Appearance encompasses visible elements such as hairstyle (e.g., dreadlocks), clothing patterns
(e.g., sagging trousers or revealing outfits), tattoos, and piercings that symbolise identity expression or
social affiliation.
Early Childhood Education (ECE) is defined as formal and informal learning experiences for
children aged 0–8 years designed to foster moral, cognitive, and socio-emotional development.
Measurement validity was ensured through expert review and pre-testing of the instruments. Three experts in
early childhood education and sociology of youth behaviour reviewed the questionnaire and observation guide
for content relevance, clarity, and cultural appropriateness. Their feedback informed minor revisions in
wording and sequencing. Additionally, consistency of responses across related questionnaire items yielded a
Cronbach’s Alpha coefficient of 0.87, indicating high internal reliability and strong measurement validity for
constructs such as youth appearance, moral perception, and public etiquette.
Data Analysis:
Data were analysed thematically and quantitatively (mean scores, percentages). Each finding aligns with the
study’s purposes, presenting trends and interpretations across the four thematic domains.
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Presentation and Analysis of Data
Table 1: Summary of Youth Perception of Dreadlocks, Tattoos, and Indecent Dressing (n=100)
Variable
Mean
Interpretation
Dreadlocks as cultural expression
2.95
Moderate acceptance
Tattoos as identity symbols
2.71
Low to moderate
Indecent dressing as freedom
2.64
Low acceptance
Society unfairly judges appearance
3.12
Moderate support
Appearance defines morality
2.23
Disagree
Interpretation: Youths recognise the cultural basis of appearance but remain divided on moral implications,
reflecting symbolic conflict in public meaning-making.
Table 2: Perceived Consequences of Youth Appearance
Consequence
Interpretation
Profiling by police
High perception
Moral confusion in children
High concern
Academic distraction
High
Link to crime/cultism
High
Cultural erosion
High
Interpretation: Youths acknowledge social suspicion, moral decay, and cultural decline as consequences of
deviant dressing patterns.
Table 3: Factors Influencing Youth Appearance
Factor
Mean
Interpretation
Media influence
3.62
Strong
Celebrity impact
3.48
Strong
Parenting weakness
3.33
Moderate
Institutional silence
3.41
Strong
Unemployment/idleness
3.27
Moderate
Interpretation: Mass media and celebrity culture are dominant forces shaping youth aesthetics, confirming
the symbolic interactionist link between image and meaning.
Table 4: Role of Early Childhood Education in Moral Reorientation
ECE Strategy
Mean
Interpretation
Moral education integration
3.67
Very high
Dress code enforcement
3.53
High
Cultural storytelling
3.49
High
Parent–teacher collaboration
3.58
High
Public campaigns
3.45
High
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Interpretation: Strong consensus exists that early education and parent–school collaboration are key to
rebuilding public etiquette.
Table 5: Observation Summary (N=100)
Category
Key Trends
Frequency (%)
Dreadlocks
Common in urban youth clusters
27
Sagging trousers
Most visible fashion marker
36
Tattoos/piercings
Increasing trend
22
Confrontational tone
Frequent in checkpoints
24
Children present
Often nearby or watching
57
Interpretation: Public spaces serve as mirrors of cultural diffusion; children’s exposure to such scenes
reinforces normalisation of provocative identity expressions.
DISCUSSION OF FINDINGS
Findings reveal that youth appearance functions as a symbolic code through which identity, rebellion, and
belonging are expressed—consistent with Blumer’s Symbolic Interactionism. Simultaneously,
Bronfenbrenner’s ecological model helps explain how overlapping systems (family, peers, media, school)
jointly shape moral dispositions.
Youth respondents viewed fashion choices as personal freedom but recognised their moral and social
consequences. Observation data showing 57% of interactions occurring around children validates the
ecological concern: early exposure risks internalising distorted moral models. The findings therefore affirm
that moral formation must start early, within structured environments such as ECE and home-based
reinforcement.
The inclusion of Kohlberg’s moral reasoning theory underscores that young children who internalise deviant
appearances as socially rewarded behaviours may struggle to progress beyond pre-conventional morality—
where right and wrong are externally dictated by approval rather than conscience.
Practical Significance of the Study
This study contributes to educational and social development in four key dimensions:
1. Early Moral Formation: Reinforces moral instruction within ECE to build modesty and civic
decorum (UNESCO, 2020).
2. Parental Empowerment: Encourages parents to reclaim early moral mentoring roles.
3. Policy Impact: Informs dress code frameworks for schools and youth organisations.
4. Community Renewal: Provides actionable insights for religious and civic leaders promoting value
restoration.
Educational Implications
The results emphasise that moral and cultural education should be embedded in Nigeria’s basic education
curriculum. Teachers must model acceptable appearance, use culturally relevant examples, and reinforce
respect for public spaces. Moreover, integrating reflective storytelling, role-play, and civic dialogue into early
learning can reduce moral ambiguity.
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Ethical Considerations and Limitations
The study maintained anonymity and observed participants only in public spaces without intrusion. No minors
were directly engaged. Limitations include non-probability sampling (purposive and snowballing), small
sample size (n=100), and focus on urban populations, which may limit generalisability. Future studies should
employ mixed methods and larger probabilistic samples for broader validation.
CONCLUSION
Public etiquette in Nigeria is deteriorating under the weight of globalised youth culture. Dreadlocks, sagging
trousers, and tattoos—once meaningful cultural expressions—are now entangled with moral decline and cyber-
fraud aesthetics. This study concludes that early childhood education holds transformative potential to reverse
this trajectory by embedding value-based learning and reasserting cultural identity. The restoration of Nigeria’s
moral fabric depends on collaboration between homes, schools, religious institutions, and state agencies.
RECOMMENDATIONS
1. Integrate moral and cultural studies in early childhood curricula.
2. Enforce consistent school and public dress codes.
3. Train teachers in value-based pedagogy.
4. Launch national media campaigns promoting decent dressing.
5. Encourage community mentorship programmes for youths.
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Appendix A: Questionnaire Items
Title of Study:
Public Etiquette and Societal Sanity: Rethinking Youth Appearance and the Role of Early Childhood
Education in Nigeria
Purpose:
This questionnaire aims to gather views from Nigerian youths on the influence of appearance (dreadlocks,
tattoos, sagging, and provocative dressing) on public etiquette, societal values, and early childhood moral
development.
Instructions:
Please tick (✓) the option that best represents your opinion. Your responses will be kept confidential and used
only for research purposes.
Scale: SA = Strongly Agree, A = Agree, D = Disagree, SD = Strongly Disagree
Section A: Demographic Information
Item
Question
Options
1
Gender
Male [ ] Female [ ]
2
Age
15–20 [ ] 21–25 [ ] 26–30 [ ] 31+ [ ]
3
State of Residence
Imo [ ] Bayelsa [ ] Delta [ ] Rivers [ ] Enugu [ ]
4
Educational Level
Primary [ ] Secondary [ ] Tertiary [ ] None [ ]
Section B: Questionnaire Items (Linked to Research Questions)
Research Question 1: What are the socio-cultural motivations behind the adoption of dreadlocks, tattoos,
sagging, and revealing clothing among Nigerian youths?
S/N
Item Statement
SA
A
D
SD
1
Dreadlocks represent cultural identity and pride.
[ ]
[ ]
[ ]
[ ]
2
Tattoos and piercings are forms of modern self-expression.
[ ]
[ ]
[ ]
[ ]
3
Indecent dressing among youths is influenced by Western culture.
[ ]
[ ]
[ ]
[ ]
4
Peer influence motivates youths to adopt trendy appearances.
[ ]
[ ]
[ ]
[ ]
5
Popular musicians and actors influence youth appearance choices.
[ ]
[ ]
[ ]
[ ]
Research Question 2: How do these appearance trends influence public perception, profiling by security
forces, and societal trust?
S/N
Item Statement
SA
A
D
SD
6
Youths with dreadlocks or sagging trousers are often profiled by police.
[ ]
[ ]
[ ]
[ ]
7
Society tends to associate indecent dressing with criminal behaviour.
[ ]
[ ]
[ ]
[ ]
8
Provocative dressing affects how people respect young individuals.
[ ]
[ ]
[ ]
[ ]
9
The media reinforces negative stereotypes about youth appearance.
[ ]
[ ]
[ ]
[ ]
10
Appearance alone should not determine a person’s moral worth.
[ ]
[ ]
[ ]
[ ]
Research Question 3: What are the effects of these lifestyle choices on institutional discipline and parental
control?
S/N
Item Statement
SA
A
D
SD
11
Indecent dressing among youths weakens parental authority.
[ ]
[ ]
[ ]
[ ]
12
Schools no longer enforce appearance rules effectively.
[ ]
[ ]
[ ]
[ ]
13
Parents have become too lenient in supervising youth behaviour.
[ ]
[ ]
[ ]
[ ]
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXVI October 2025 | Special Issue on Education
www.rsisinternational.org
Page 8916
14
Laxity in institutions contributes to moral decline among students.
[ ]
[ ]
[ ]
[ ]
15
Community elders are reluctant to correct youths for fear of conflict.
[ ]
[ ]
[ ]
[ ]
Research Question 4: How can early childhood education be restructured to promote public etiquette and
social decency from ages 0–8?
S/N
Item Statement
SA
A
D
SD
16
Moral education should be introduced in early childhood curricula.
[ ]
[ ]
[ ]
[ ]
17
Teachers should model modesty and decency in appearance.
[ ]
[ ]
[ ]
[ ]
18
Parents should collaborate with teachers to instil moral values.
[ ]
[ ]
[ ]
[ ]
19
Early exposure to cultural values builds lasting moral character.
[ ]
[ ]
[ ]
[ ]
20
The government should promote public etiquette through school programmes.
[ ]
[ ]
[ ]
[ ]
Appendix B: Observation Guide
Physical Appearance: dreadlocks, tattoos, piercings, sagging, beads/cowries.
Public Conduct: politeness, aggression, confidence, confrontation.
Location: markets, streets, bus parks, campuses.
Interactions: police encounters, peer exchanges, authority responses.
Children’s Presence: observing or interacting with youths.
Influence Indicators: gadgets, music, slang, expressive body language.
Appendix C: Analysed Data Tables
Includes mean scores and observation frequencies (Tables 1–5 presented above).