“SANKOFA”: REINVENTING AFRIKA A Focus on the Homogeneity in the Heterogeneity © Dr. Francis...

““SANKOFA”: REINVENTING AFRIKA SANKOFA”: REINVENTING AFRIKA

A Focus on the Homogeneity in the A Focus on the Homogeneity in the HeterogeneityHeterogeneity

© Dr. Francis Adu-Febiri 2015

MODULE 2

CONTENTS OF PRESENTATION:

Introduction Sankofa Ubuntu The Human Factor Superficial Diversity Superficial Commonalities Pre-colonial Deep Commonalities Colonial and Postcolonial Deep Commonalities Conclusion

INTRODUCTIONINTRODUCTION

INTRODUCTION: “SANKOFAINTRODUCTION: “SANKOFA” ” (Re-invention; Revival)(Re-invention; Revival)

Most non-African scholars of Africa tend to emphasize Most non-African scholars of Africa tend to emphasize the heterogeneity of the African continent and to imply the heterogeneity of the African continent and to imply that the differences that exist outweigh the values and that the differences that exist outweigh the values and institutions that Africans share in common, but also that institutions that Africans share in common, but also that these differences are somehow unbridgeable (Khapoya these differences are somehow unbridgeable (Khapoya 2010, p. 21). Even some African fall for this fallacy.2010, p. 21). Even some African fall for this fallacy.

However, the facts are 1) many of these diversities are However, the facts are 1) many of these diversities are superficial and therefore bridgeable and 2) there are superficial and therefore bridgeable and 2) there are values, institutions and characteristics that Africans and values, institutions and characteristics that Africans and their countries have in common at a deeper level.their countries have in common at a deeper level.

THE SANKOFA METHODTHE SANKOFA METHOD: : The re-invention or revival of Human The re-invention or revival of Human Factor Competency (HFC) Education and its underlying UBUNTU Factor Competency (HFC) Education and its underlying UBUNTU philosophy could bridge the superficial diversities, eliminate the philosophy could bridge the superficial diversities, eliminate the deep negative commonalities fostered by colonialism, and re-deep negative commonalities fostered by colonialism, and re-reconstruct the pre-colonial deep positive commonalities to make reconstruct the pre-colonial deep positive commonalities to make Africa work for Africans and their allies. Africa work for Africans and their allies.

INTRODUCTION: “SANKOFAINTRODUCTION: “SANKOFA” ” (Re-invention; Revival)(Re-invention; Revival)

Main ArguementMain Arguement Racialized enslavery and colonization of Africa and Africans Racialized enslavery and colonization of Africa and Africans

succeeded in creating and reproducing superficial diversities and succeeded in creating and reproducing superficial diversities and negative deep commonalities in African societies. This is mainly negative deep commonalities in African societies. This is mainly because these invasive social engineering systems broke down the because these invasive social engineering systems broke down the high human factor competency (HFC) and its foundational high human factor competency (HFC) and its foundational philosophy of UBUNTU in African societies, and consequently philosophy of UBUNTU in African societies, and consequently unleashed the neoliberal ideologies of unleashed the neoliberal ideologies of Scarcity of resourcesScarcity of resources zero-sum power relationszero-sum power relations privatizing gains and socializing losses privatizing gains and socializing losses ““TINA” (There Is No Alternative) TINA” (There Is No Alternative)

Therefore, the re-invention and application of high HFC and its Therefore, the re-invention and application of high HFC and its underlying UBUNTU philosophy in contemporary African societies underlying UBUNTU philosophy in contemporary African societies are likely to minimize, if not eliminate, the superficial diversities are likely to minimize, if not eliminate, the superficial diversities that overshadow the deep negative commonalities and prevent that overshadow the deep negative commonalities and prevent Africans and their allies from successfully re-creating their own Africans and their allies from successfully re-creating their own capacities to initiate and do their own development . capacities to initiate and do their own development .

UBUNTUUBUNTU

UBUNTUUBUNTU

UbuntuUbuntu is a classical Afrikan, is a classical Afrikan, specifically Nguni peoples of Eastern specifically Nguni peoples of Eastern and Southern Africa (Christian Gade and Southern Africa (Christian Gade 2012), 2012), concept and humanistic concept and humanistic philosophy that embodies people's philosophy that embodies people's allegiances and empowering allegiances and empowering relations with each other. relations with each other.

UBUNTUUBUNTU

The The ubuntu ubuntu world view [as a social world view [as a social force] expresses an ontology [reality] force] expresses an ontology [reality] that addresses relations among that addresses relations among people, relations with the living and people, relations with the living and the nonliving, and a spiritual the nonliving, and a spiritual existence that promotes love and existence that promotes love and harmony among peoples and harmony among peoples and communities (Chilisa 2012, p. 109)communities (Chilisa 2012, p. 109)

UBUNTU: DESMOND TUTU’S UBUNTU: DESMOND TUTU’S DEFINITIONDEFINITION

……It is the essence of being human. It speaks of the fact It is the essence of being human. It speaks of the fact that my humanity is caught up and is inextricably bound that my humanity is caught up and is inextricably bound up in yours. I am human because I belong. It speaks about up in yours. I am human because I belong. It speaks about wholeness, it speaks about compassion. A person with wholeness, it speaks about compassion. A person with ubuntu is welcoming, hospitable, warm and generous, ubuntu is welcoming, hospitable, warm and generous, willing to share. Such people are open and available to willing to share. Such people are open and available to others, willing to be vulnerable, affirming of others, do not others, willing to be vulnerable, affirming of others, do not feel threatened that others are able and good, for they feel threatened that others are able and good, for they have a proper self-assurance that comes from knowing have a proper self-assurance that comes from knowing that they belong in a greater whole. They know that they that they belong in a greater whole. They know that they are diminished when others are humiliated, diminished are diminished when others are humiliated, diminished when others are oppressed, diminished when others are when others are oppressed, diminished when others are treated as if they were less than who they are. The quality treated as if they were less than who they are. The quality of ubuntu gives people resilience, enabling them to survive of ubuntu gives people resilience, enabling them to survive and emerge still human despite all efforts to dehumanize and emerge still human despite all efforts to dehumanize them (Tutu 2004). them (Tutu 2004).

NELSON MANDELA & DESMOND NELSON MANDELA & DESMOND TUTU’S COMMENTS ON UBUNTUTUTU’S COMMENTS ON UBUNTU

https://www.youtube.com/watch?v=yDc6G6cjUt4

PRINCIPLES OF THE UBUNTU PRINCIPLES OF THE UBUNTU PHILOSOPHYPHILOSOPHY

There are three maxims that shape the Ubuntu philosophy: There are three maxims that shape the Ubuntu philosophy: 1. The first maxim asserts that 'To be human is to affirm 1. The first maxim asserts that 'To be human is to affirm

one's humanity by recognizing the humanity of others one's humanity by recognizing the humanity of others and, on that basis, establish respectful human relations and, on that basis, establish respectful human relations with them.' with them.'

2. And 'the second maxim means that if and when one is 2. And 'the second maxim means that if and when one is faced with a decisive choice between wealth and the faced with a decisive choice between wealth and the preservation of the life of another human being, then one preservation of the life of another human being, then one should opt for the preservation of life'. should opt for the preservation of life'.

3. The third 'maxim' as a 'principle deeply embedded in 3. The third 'maxim' as a 'principle deeply embedded in traditional African political philosophy' says 'that the traditional African political philosophy' says 'that the king owed his status, including all the powers associated king owed his status, including all the powers associated with it, to the will of the people under him‘ (Samkange with it, to the will of the people under him‘ (Samkange 1980).1980).

UBUNTU AND HUMAN FACTOR UBUNTU AND HUMAN FACTOR COMPETENCYCOMPETENCY Indigenous Africa practiced the Indigenous Africa practiced the

Ubuntu wisdom with the Ubuntu wisdom with the knowledge and skills set of knowledge and skills set of human factor competency (HFC) human factor competency (HFC)

HUMAN FACTOR COMPETENCY (HFC)HUMAN FACTOR COMPETENCY (HFC)

Human Factor Competency (HFC) Human Factor Competency (HFC) constitutes peoples’ thinking and constitutes peoples’ thinking and humanitarian abilities that inspire and humanitarian abilities that inspire and facilitate their acquisition and facilitate their acquisition and application of appropriate resources to application of appropriate resources to connect with our common humanity connect with our common humanity and the environment emotionally, and the environment emotionally, morally and spiritually to make a morally and spiritually to make a sustainable difference in society (Adu-sustainable difference in society (Adu-Febiri 2014)Febiri 2014)

HUMAN FACTOR: WHAT IS IT?HUMAN FACTOR: WHAT IS IT?

1. More than Human capital: 1. More than Human capital: EconomicsEconomics focuses on Human focuses on Human Capital: Capital: the labour dimensionthe labour dimension of the factors of production. of the factors of production.

2. Beyond Human Agency: 2. Beyond Human Agency: SociologySociology focuses on Human Agency: focuses on Human Agency: Selective, synthesizing activities of human beings (Kottak and Selective, synthesizing activities of human beings (Kottak and Kozatis 2008, p. 44).Kozatis 2008, p. 44).

2. More than human consciousness: Jaffee focuses on 2. More than human consciousness: Jaffee focuses on Conscious Conscious and reflective interaction of employees and reflective interaction of employees (excluding managers) of (excluding managers) of organizations (Jaffee 2001: 22-28).organizations (Jaffee 2001: 22-28).

3. The human factor (HF) refers to “a spectrum of personality 3. The human factor (HF) refers to “a spectrum of personality characteristics that enable social, economic, and political characteristics that enable social, economic, and political institutions to function and remain functional over time.” These institutions to function and remain functional over time.” These include human capital, spiritual capital, moral capital, aesthetic include human capital, spiritual capital, moral capital, aesthetic capital, human abilities, and human potential (capital, human abilities, and human potential (Senyo Adjibolosoo Senyo Adjibolosoo (1995: 33 and 36).(1995: 33 and 36).

4. Analyzing the existing definitions of the HF, 4. Analyzing the existing definitions of the HF, Adu-Febiri and Adu-Febiri and Rubin (2004)Rubin (2004) concluded that these definitions are rigid and concluded that these definitions are rigid and narrow. Hence their redefinition of the HF as narrow. Hence their redefinition of the HF as the human the human capacity and conductcapacity and conduct resulting from a complex interaction of resulting from a complex interaction of knowledges, skills, habits, principles, policies, institutional knowledges, skills, habits, principles, policies, institutional structures and normative practices that work for the betterment structures and normative practices that work for the betterment or debasement of the individuals, organizations, institutions and or debasement of the individuals, organizations, institutions and society.society.

THE HUMAN FACTOR AS A DYNAMIC SET OF HUMAN THE HUMAN FACTOR AS A DYNAMIC SET OF HUMAN QUALITIES QUALITIES (Pierre Bourdieu 1977, Adjibolosoo 1995, Kevin Thomson 1998, (Pierre Bourdieu 1977, Adjibolosoo 1995, Kevin Thomson 1998,

Adu-Febiri 2011: Apart from Adjibolosoo, the other authors don’t refer to the Adu-Febiri 2011: Apart from Adjibolosoo, the other authors don’t refer to the Human Factor concept their views on the human factor are partial Human Factor concept their views on the human factor are partial ) )

HUMNAN QUALITY COMPONENTS

Human Capital (Adjibolosoo 1995) Knowledge and skills used to enhance human productivity, and have market value.

Cultural Capital (Pierre Bourdieu 1977)

Values, beliefs, traditions, customs, practices/rituals, skills, knowledge, attitude, education, and language to connect to people, community, institutions, material world, and life.

Social Capital (Coleman 1990) Durable network of more or less institutionalized relationships; group membership, relationships, networks.

Spiritual Capital (Adjibolosoo 1995) Insight into human condition, the world, and cosmos beyond the five senses; advanced capabilities to create, invent, innovate, and connect to the universal laws and principles of human life.

Moral Capital (Adjibolosoo 1995) Principles relating to right and wrong; good and bad; ethics; conscience.

Emotional Capital (Thomson 1998, Adu-Febiri 2011)

Aesthetic Capital (Adjibolosoo 1995)

Feelings; sentiments; affective connections to self, others, community, and the world.

Sense and love for beauty; passion for the arts that connect to people and the physical environment.

Human Abilities (Adjibolosoo 1995) Acquired and naturally endowed abilities beyond skills and knowledge; talents.

Human Potential (Adjibolosoo 1995)

Unused dimensions of the HF


Human factor Competency education Human factor Competency education equips, engages and inspires people equips, engages and inspires people to develop deep emotional, moral, to develop deep emotional, moral, and spiritual connections [this is the and spiritual connections [this is the DNA of sustainable social DNA of sustainable social relationships] with our common relationships] with our common humanity, the environment and the humanity, the environment and the cosmos (Adu-Febiri 2014).cosmos (Adu-Febiri 2014).


Main Thesis:Main Thesis: Without the reinvention of high HFC in Without the reinvention of high HFC in

African societies/countries, the politics of African societies/countries, the politics of diversity will make superficial diversity will make superficial heterogeneities (diversities) drown the heterogeneities (diversities) drown the deep positive homogeneities deep positive homogeneities (commonalities) which are the (commonalities) which are the foundation and hope of Africa’s foundation and hope of Africa’s renaissance and sustainable renaissance and sustainable development development

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY


Differences that are only of degree Differences that are only of degree rather than in kind.rather than in kind.

These are These are inconsequential inconsequential DifferencesDifferences:: Differences that don’t matter much to Differences that don’t matter much to

human and societal well-being.human and societal well-being. The fact of diversity is not the problem; The fact of diversity is not the problem;

it is the politics of diversity that it is the politics of diversity that exaggerates superficial diversities exaggerates superficial diversities which is the problemwhich is the problem

SUPERFICIAL DIVERSITY:SUPERFICIAL DIVERSITY:“Superficial Differences Exaggerated” (President Nkrumah, “Superficial Differences Exaggerated” (President Nkrumah,

1963)1963) Economic DiversityEconomic Diversity

Level of Economic developmentLevel of Economic development Political DiversityPolitical Diversity

Level of Political StabilityLevel of Political Stability Ideological DiversityIdeological Diversity

Capitalism – Communism ContinuumCapitalism – Communism Continuum Colonial DiversityColonial Diversity

Ties to former colonial mastersTies to former colonial masters Ethnic [tribal?] DiversityEthnic [tribal?] Diversity

Core values, beliefs, and practicesCore values, beliefs, and practices Cultural DiversityCultural Diversity

Inheritance practicesInheritance practices Marriage and family practicesMarriage and family practices LanguageLanguage Technology Technology


Economic DiversityEconomic Diversity Level of Economic developmentLevel of Economic development

There is not much substantive There is not much substantive difference between the “big” difference between the “big” economies of Nigeria, Kenya, economies of Nigeria, Kenya, Botswana, Libya and South Africa on Botswana, Libya and South Africa on the one hand and that of the the one hand and that of the economies of the other African economies of the other African countries on the other. countries on the other.


Political DiversityPolitical Diversity Level of Political StabilityLevel of Political Stability

Does the political stability in Botswana, Does the political stability in Botswana, Ghana, and Senegal make a big Ghana, and Senegal make a big difference in the lifeworlds of their difference in the lifeworlds of their citizens than that of the citizens in citizens than that of the citizens in politically unstable African countries politically unstable African countries such as Central African Republic, such as Central African Republic, Democratic Republic of Congo, Somalia, Democratic Republic of Congo, Somalia, and Sudan?and Sudan?


Ideological DiversityIdeological Diversity Capitalism – Communism ContinuumCapitalism – Communism Continuum

How substantive is the difference in the How substantive is the difference in the leadership practices and the lifeworlds of leadership practices and the lifeworlds of the citizens of African countries that the citizens of African countries that espouse the neoliberal or free market espouse the neoliberal or free market ideology (Kenya, Nigeria, Ghana), socialist ideology (Kenya, Nigeria, Ghana), socialist ideology (Libya, Burkina Faso, Muzambique), ideology (Libya, Burkina Faso, Muzambique), monarchical ideology (Morocco, Lesotho, monarchical ideology (Morocco, Lesotho, Swaziland), and mixed ideologies (Algeria, Swaziland), and mixed ideologies (Algeria, Zambia, Zimbabwe)? Zambia, Zimbabwe)?


Colonial DiversityColonial Diversity Ties to former colonial mastersTies to former colonial masters

Is there any substantive difference in the Is there any substantive difference in the contemporary political, economic and social contemporary political, economic and social experiences among African countries who experiences among African countries who remain neo-colonially tied to Britain (Ghana, remain neo-colonially tied to Britain (Ghana, Nigeria, Kenya), France (Senegal, Cote Nigeria, Kenya), France (Senegal, Cote d’Ivoire, DRC), the United States (Liberia), d’Ivoire, DRC), the United States (Liberia), and those African countries who claim to and those African countries who claim to have severed their neo-colonial ties (Libya), have severed their neo-colonial ties (Libya), and the ones that don’t have colonial ties and the ones that don’t have colonial ties (Ethiopia)? (Ethiopia)?


Ethnic [Tribal?] Diversity: There are so many similarities in the

core values, beliefs, and practices of the various ethnic [tribal?] groups in Africa that tend to render ethnic diversity superficial.

The significance of “tribalism” in Africa is more political than the fact of diversity. It is a “superficial difference exaggerated” (President Kwame Nkrumah 1965 speech)

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY Cultural DiversityCultural Diversity

DescentDescent Language Language

Is there any big difference in the quality of Is there any big difference in the quality of life in the African societies that practice life in the African societies that practice patrilineal inheritance (Yoruba, Berber, Luo), patrilineal inheritance (Yoruba, Berber, Luo), matrilineal inheritance (Ashanti, Bakongo), matrilineal inheritance (Ashanti, Bakongo), bilateral inheritance (Fanti, Hausa)?bilateral inheritance (Fanti, Hausa)?

To what extent is linguistic diversity of Africa To what extent is linguistic diversity of Africa a barrier to migration, interaction, and social a barrier to migration, interaction, and social integration of the peoples on the continent? integration of the peoples on the continent?

SUPERFICIAL DIVERSITY, BUT SUPERFICIAL DIVERSITY, BUT CONSEQUENTIALCONSEQUENTIAL

The similarities in the social-cultural The similarities in the social-cultural conditions of Africans, the physical conditions of Africans, the physical environment in which they live, their environment in which they live, their past and contemporary experiences, past and contemporary experiences, and their collective needs tend to and their collective needs tend to render as superficial the diversities in render as superficial the diversities in Africa that some scholars, development Africa that some scholars, development practitioners and activists highlight. practitioners and activists highlight.

The socially constructed diversity in The socially constructed diversity in Africa, however, is not inconsequential. Africa, however, is not inconsequential.

POLITICS OF DIVERSITY: POLITICS OF DIVERSITY: “DIVIDE AND CONQUER”“DIVIDE AND CONQUER”

The socially constructed superficial The socially constructed superficial diversities in Africa have serious diversities in Africa have serious implications for:implications for:

Political IntegrationPolitical Integration Political StabilityPolitical Stability Economies of ScaleEconomies of Scale Social Integration and solidaritySocial Integration and solidarity Human RightsHuman Rights

DEEP DIVERSITY

DEEP DIVERSITY

1. Gender diversity in educational and political representations.

2. Social Classes?: The gap between the Rich and the Poor; the gap between the Privileged and the Oppressed These are postcolonial diversities are serious

problems for Africans. Africa needs high HFC index and its underlying UBUNTU philosophy to resolve these problems.

COMMONALITIESCOMMONALITIES

SUPERFICIAL COMMONALITIESSUPERFICIAL COMMONALITIES

These are Colonial Constructs These are Colonial Constructs such as:such as: ““African women are oppressed”:African women are oppressed”:

Gender relations differ from region Gender relations differ from region to regionto region

““Africa is the poorest continent”:Africa is the poorest continent”:Many regions of Africa are super Many regions of Africa are super rich in natural resources. rich in natural resources.

DEEP COMMONALITIESDEEP COMMONALITIES Africans’ feelings towards one anotherAfricans’ feelings towards one another MarriageMarriage Collectivist Ethos/Extended FamilyCollectivist Ethos/Extended Family Significance of marriage and having childrenSignificance of marriage and having children Marriage arrangements and paymentsMarriage arrangements and payments Respect for old people Respect for old people SpiritualitySpirituality The Youth CultureThe Youth Culture The EconomyThe Economy The StateThe State The Human FactorThe Human Factor Politics of DiversityPolitics of Diversity TotemismTotemism

PRE-COLONIAL DEEP COMMONALITIES

PRE-COLONIAL DEEP COMMONALITIES

a) Africans’ feelings towards one anothera) Africans’ feelings towards one another b) Marriageb) Marriage

Significance of marriage and having childrenSignificance of marriage and having children Marriage arrangements and paymentsMarriage arrangements and payments

c) Collectivist Ethos/Extended Familyc) Collectivist Ethos/Extended Family d) Respect for old people d) Respect for old people e) Spiritualitye) Spirituality f) Relationshipsf) Relationships g) Sacredness of lifeg) Sacredness of life h) Hospitalityh) Hospitality i) Totemismi) Totemism

a) FEELINGS TOWARD ONE a) FEELINGS TOWARD ONE ANOTHERANOTHER

There seems to be a deep affinity There seems to be a deep affinity among African’s that is not easily among African’s that is not easily amenable to quantitative amenable to quantitative measurement or description. measurement or description. That is, That is, somehow Africans from different somehow Africans from different parts of the continent tend to be very parts of the continent tend to be very much at ease when interacting with much at ease when interacting with each other either on the continent or each other either on the continent or in the diaspora. in the diaspora.

b) MARRIAGEb) MARRIAGE

1. POLYGAMY:1. POLYGAMY: Polygyny is practiced in all African Polygyny is practiced in all African

countries/societies where it has not been countries/societies where it has not been outlawed by legislation (Khapoya 2010).outlawed by legislation (Khapoya 2010). Nigeria: 30% of marriages are polygynousNigeria: 30% of marriages are polygynous Benin, Chad, Congo, Gabon, Ghana, Kenya, Benin, Chad, Congo, Gabon, Ghana, Kenya,

Mali, Senegal, Tanzania, Togo, and the DRC: Mali, Senegal, Tanzania, Togo, and the DRC: Polygynous marriages range from 20.4% to Polygynous marriages range from 20.4% to 36.4% 36.4%

Polyandry is absent from all African Polyandry is absent from all African countries/societies (Khapoya 2010).countries/societies (Khapoya 2010).

b) MARRIAGEb) MARRIAGE 2. TRANSFER OF BRIDEWEALTH2. TRANSFER OF BRIDEWEALTH All marriages in African societies All marriages in African societies

involve the transfer of involve the transfer of bridewealth (cattle, goats, sheep, bridewealth (cattle, goats, sheep, money, drinks, labour, etc.) from money, drinks, labour, etc.) from the groom’s family to Bride’s the groom’s family to Bride’s family.family.

Dowry, as gift to the bride from Dowry, as gift to the bride from her own family, is virtually non-her own family, is virtually non-existent in African societies. existent in African societies.

b) MARRIAGEb) MARRIAGE

3. SIGNIFICANCE OF MARRIAGE 3. SIGNIFICANCE OF MARRIAGE AND HAVING CHILDRENAND HAVING CHILDREN

African societies generally African societies generally elevate the status of a married elevate the status of a married person with children above person with children above that of unmarried persons and that of unmarried persons and married persons without married persons without children.children.

c) COLLECTIVIST ETHOSc) COLLECTIVIST ETHOS

AFRICAN SOCIETIES ARE COLLECTIVIST AFRICAN SOCIETIES ARE COLLECTIVIST SOCIETIES:SOCIETIES: Community-focused:Community-focused:

A popular African proverb comes to mind here to express the A popular African proverb comes to mind here to express the African sense of community. It says: "Go the way that many people African sense of community. It says: "Go the way that many people go; if you go alone, you will have reason to lament”. The African go; if you go alone, you will have reason to lament”. The African idea of security and its value depends on personal identification idea of security and its value depends on personal identification with and within the community. Communalism in Africa is a system with and within the community. Communalism in Africa is a system that is both suprasensible and material in its terms of reference. that is both suprasensible and material in its terms of reference. Both are found in a society that is believed by the Africans to be Both are found in a society that is believed by the Africans to be originally "godmade" because it transcends the people who live in it originally "godmade" because it transcends the people who live in it now, and it is "Man-made" because it cannot be culturally now, and it is "Man-made" because it cannot be culturally understood independent of those who live in it now. Therefore, the understood independent of those who live in it now. Therefore, the authentic African is known and identified in, by and through his authentic African is known and identified in, by and through his community. The community is the custodian of the individual, hence community. The community is the custodian of the individual, hence he must go where the community goes he must go where the community goes (http://www.emeka.at/african_cultural_vaules.pdf).(http://www.emeka.at/african_cultural_vaules.pdf).


Language, Proverbs and Community:Language, Proverbs and Community: For the African, if For the African, if an individual is not able to an individual is not able to

communicate with the native language, the communicate with the native language, the individual, ideologically, puts himself outside the individual, ideologically, puts himself outside the community. Speaking a language, does not, in community. Speaking a language, does not, in the African sense, depend on the peripheral the African sense, depend on the peripheral knowledge of the language. It depends on the knowledge of the language. It depends on the ability to express oneself adequately in the ability to express oneself adequately in the proverbs and idioms of the language community. proverbs and idioms of the language community. These proverbs, idioms, riddles are based and These proverbs, idioms, riddles are based and determined by the culture of the community determined by the culture of the community (http://www.emeka.at/african_cultural_vaules.pdf.)(http://www.emeka.at/african_cultural_vaules.pdf.)


THE EXTENDED FAMILY:THE EXTENDED FAMILY: The extended family is the most The extended family is the most

prevalent family system in African prevalent family system in African countries/societies.countries/societies.

Marriage is a relationship Marriage is a relationship between two extended families between two extended families than just between a man and a than just between a man and a woman. woman.


LOOSE PARENTAL POSSESSIVENESS LOOSE PARENTAL POSSESSIVENESS OF CHILDREN: OF CHILDREN:

In African societies children do not In African societies children do not belong to parents only, but also belong to parents only, but also belong to community of relatives. belong to community of relatives.

The kind of parental possessiveness The kind of parental possessiveness towards children that one finds in towards children that one finds in the Western world is very rare in the Western world is very rare in African countries/societies. African countries/societies.

d) RELATIONSHIPS

At the African grassroots, relationships take precedence over all other things.

Life in the African community is based on the Life in the African community is based on the philosophy of live-and-let-live. This principle is based philosophy of live-and-let-live. This principle is based on the concept of the ‘Clan vital’ and applies to a on the concept of the ‘Clan vital’ and applies to a concrete community...concrete community... Chieka lfemesia sees Humane Chieka lfemesia sees Humane Living among an African people as a concept which Living among an African people as a concept which is defined as “...a way of life emphatically centred is defined as “...a way of life emphatically centred upon human interests and values; a mode of living upon human interests and values; a mode of living evidently characterized by empathy, and by evidently characterized by empathy, and by consideration and compassion for human beings” consideration and compassion for human beings” (http://www.emeka.at/african_cultural_vaules.pdf)(http://www.emeka.at/african_cultural_vaules.pdf)

e) DEFERENCE TO OLD PEOPLEe) DEFERENCE TO OLD PEOPLE

Old people are respected for Old people are respected for their age and wisdom their age and wisdom presumed to come with age.presumed to come with age.

Young people usually don’t Young people usually don’t call older people by their call older people by their names but by kinship status.names but by kinship status.

f) SPIRITUALITYf) SPIRITUALITY

Africans have a deep sense of Africans have a deep sense of their connectivity with their kin their connectivity with their kin groups—ancestors, the living and groups—ancestors, the living and the unborn—the environment the unborn—the environment and the cosmos.and the cosmos.

Syncretism is deeply rooted in Syncretism is deeply rooted in sub-Saharan African sub-Saharan African communities.communities.

g) Sacredness of Lifeg) Sacredness of Life Furthermore, the sacredness associated with life goes to explain the Furthermore, the sacredness associated with life goes to explain the

rigidity with which the Africans treat and regard sexual intercourse rigidity with which the Africans treat and regard sexual intercourse and the sex organs. In fact sex taboos and the demand for virginity and the sex organs. In fact sex taboos and the demand for virginity before marriage stems from the fact that Africans believe that: “The before marriage stems from the fact that Africans believe that: “The blood of virginity is the symbol that life has been preserved, that the blood of virginity is the symbol that life has been preserved, that the spring of life has not already been flowing wastefully, and that both spring of life has not already been flowing wastefully, and that both the girl and her relatives have preserved the the girl and her relatives have preserved the sanctity of human sanctity of human reproduction”. reproduction”. Also, "The sanctity of human reproduction" derives Also, "The sanctity of human reproduction" derives from the sanctity of life in the African concept. This idea of sanctity from the sanctity of life in the African concept. This idea of sanctity of life makes it an abomination for anyone, under any circumstances of life makes it an abomination for anyone, under any circumstances to take his own life. Suicide was never permitted. Punishment for it to take his own life. Suicide was never permitted. Punishment for it was such that the person was not buried since his corpse was also was such that the person was not buried since his corpse was also believed to be abominable to mother earth. The Africans prize life believed to be abominable to mother earth. The Africans prize life above every other thing. The Igbo saying: Nduka - life is supreme - is above every other thing. The Igbo saying: Nduka - life is supreme - is expressive of the African regard for life. Any form of materialism expressive of the African regard for life. Any form of materialism which ultimately leads to the destruction of life is alien and which ultimately leads to the destruction of life is alien and destructive of the African culture and concept of human life and destructive of the African culture and concept of human life and should therefore be avoided should therefore be avoided (http://www.emeka.at/african_cultural_vaules.pdf.) .(http://www.emeka.at/african_cultural_vaules.pdf.) .

h) Hospitalityh) Hospitality The African sense of hospitality is one of the African The African sense of hospitality is one of the African

values that is still quite alive. The Africans easily values that is still quite alive. The Africans easily incorporate strangers and give them lands to settle incorporate strangers and give them lands to settle hoping that they would go one day, and the land would hoping that they would go one day, and the land would revert to the owner... Dr. Festus Okafor has summarised revert to the owner... Dr. Festus Okafor has summarised the African attitude to strangers thus: “In traditional the African attitude to strangers thus: “In traditional African culture, whenever there is food to be taken, African culture, whenever there is food to be taken, everyone present is invited to participate even if the food everyone present is invited to participate even if the food was prepared for far less number of people without was prepared for far less number of people without anticipating the arrival of visitors. It would be a height of anticipating the arrival of visitors. It would be a height of incredible bad manners for one to eat anything however incredible bad manners for one to eat anything however small, without sharing it with anyone else present, or at small, without sharing it with anyone else present, or at least expressing the intention to do so. (least expressing the intention to do so. (http://www.emeka.at/african_cultural_vaules.pdf) )

COLONIAL & POSTCOLONIAL DEEP COMMONALITIES

COLONIAL & POSTCOLONIAL DEEP COMMONALITIES

A) Youth Culture B) The Economy C) The State D) Disenfranchisement, Suffering,

Pain and Poverty E) Human Factor Decay

A) YOUTH CULTURE

The “Cheetah” generation is virtually westernized:

Westernized youth culture is growing in all countries of Africa.

B) THE ECONOMYB) THE ECONOMY

1. MERCANTILE CAPITALISM:1. MERCANTILE CAPITALISM: African countries engage in African countries engage in

buy and sell economic buy and sell economic activities at the expense of activities at the expense of manufacturing.manufacturing.


2. PRIMARY SECTOR:2. PRIMARY SECTOR: A focus on agricultural and A focus on agricultural and

extractive industries at the extractive industries at the expense of manufacturing. expense of manufacturing.


3. THE INFORMAL ECONOMY:3. THE INFORMAL ECONOMY: African economies have very large African economies have very large

informal sectors where a large informal sectors where a large percentage of the population engage percentage of the population engage in petty trading, crafts, fishing, small in petty trading, crafts, fishing, small scale trades and vocational activities, scale trades and vocational activities, etc., that are not captured by the etc., that are not captured by the taxation system. taxation system.

This sector is what really sustains This sector is what really sustains African societies.African societies.


4. THE FORMAL SECTOR: This parasitic sector only

accumulates money and properties for the political and bureaucratic elite.

It is the battleground of the elites creating repression and political instability—circulation of the elite—in African countries.

C) THE STATEC) THE STATE

VAMPIRE STATES; FAILED VAMPIRE STATES; FAILED STATESSTATES

African countries are operated African countries are operated by state functionaries such as by state functionaries such as politicians and bureaucrats politicians and bureaucrats that convert state resources that convert state resources into personal wealth.into personal wealth.

D) Disenfranchisement, Suffering, Pain and D) Disenfranchisement, Suffering, Pain and Poverty.Poverty.

Beyond the racialized and superficial Beyond the racialized and superficial cultural diversities, the experiences cultural diversities, the experiences of slavery, colonization, of slavery, colonization, westernization, globalization, and the westernization, globalization, and the vampire/failed state have created for vampire/failed state have created for most Africans shared history and most Africans shared history and experiences of disenfranchisement, experiences of disenfranchisement, suffering, pain and poverty. suffering, pain and poverty.

E) HUMAN FACTOR DECAYE) HUMAN FACTOR DECAY HUMAN FACTOR DECAY: ABSENCE OF HUMAN FACTOR DECAY: ABSENCE OF

PRACTICE OF UBUNTUPRACTICE OF UBUNTU Most African elites, particularly Most African elites, particularly

politicians, bureaucrats, professionals, politicians, bureaucrats, professionals, and business tycoons, lack the mental, and business tycoons, lack the mental, emotional, moral, and spiritual emotional, moral, and spiritual connections to their countries and their connections to their countries and their communities. They are therefore communities. They are therefore bankrupt in relational accountability, bankrupt in relational accountability, responsibility, dedication, commitment, responsibility, dedication, commitment, caring, sharing, and selflessness, caring, sharing, and selflessness, beyond the extended family. beyond the extended family.

CONCLUSIONCONCLUSION Projects/programs and actions that focus on the Projects/programs and actions that focus on the

superficial diversities of Africa such as race, superficial diversities of Africa such as race, ethnicity, language, colonial history, political ethnicity, language, colonial history, political ideology, etc., weaken Africa and Africans, making ideology, etc., weaken Africa and Africans, making communities vulnerable to neo-colonial social communities vulnerable to neo-colonial social engineering. Thus preventing Africans to engage engineering. Thus preventing Africans to engage in creating their own capacities to initiate and do in creating their own capacities to initiate and do their own development.their own development.

““Sankofa”: A focus on the revival and enhancement of Sankofa”: A focus on the revival and enhancement of deep commonalities—using the UBUNTU philosophy and deep commonalities—using the UBUNTU philosophy and HFC of pre-colonial Africa--would eliminate the superficial HFC of pre-colonial Africa--would eliminate the superficial diversities and the colonial deep commonalities that diversities and the colonial deep commonalities that work against Afrika and most Afrikans.work against Afrika and most Afrikans.

ReferencesReferences Adjibolosoo, Senyo. 1995. The Human Factor in Developing Africa. London: Adjibolosoo, Senyo. 1995. The Human Factor in Developing Africa. London:

Praeger. Praeger. Adu-Febiri, Francis. 2014. “Educated for a World that Does not Exist: Issues in Adu-Febiri, Francis. 2014. “Educated for a World that Does not Exist: Issues in

Africa’s Education and Training Programs” Forthcoming. Africa’s Education and Training Programs” Forthcoming. Review of Human Review of Human Factor Studies.Factor Studies.

Adu-Febiri, Francis. 2011. “Inviting Emotions, Morals and Spirit into Our Adu-Febiri, Francis. 2011. “Inviting Emotions, Morals and Spirit into Our Classrooms: A Sociological Perspective on the Human Factor Model of Classrooms: A Sociological Perspective on the Human Factor Model of Education”, Education”, Review of Human Factor StudiesReview of Human Factor Studies, Volume 17, Issue. 1., pp. 40-78., Volume 17, Issue. 1., pp. 40-78.

Adu-Febiri, Francis. 2001. “Human Factor Competence and the Performance Adu-Febiri, Francis. 2001. “Human Factor Competence and the Performance Effectiveness of Hospitality Professionals.” In Senyo Adjibolosoo, edEffectiveness of Hospitality Professionals.” In Senyo Adjibolosoo, ed., Portraits ., Portraits of Behavior: The Human Factor in Action.of Behavior: The Human Factor in Action. Lanham. Lanham.

Ayittey, George. 2007. “Cheetahs vs Hippos”. Ayittey, George. 2007. “Cheetahs vs Hippos”. http://www.ted.com/talks/george_ayittey_on_cheetahs_vs_hippos.html

Kaphoya, Vincent B. 2013. The African Experience. Boston: PearsonKaphoya, Vincent B. 2013. The African Experience. Boston: Pearson Nkrumah, Kwame. 1963. Nkrumah, Kwame. 1963. “Superficial Differences Exaggerated”. Speech to “Superficial Differences Exaggerated”. Speech to

leaders of Africa’s independence/freedom fighters. Addis Ababa: OAU Summit.leaders of Africa’s independence/freedom fighters. Addis Ababa: OAU Summit. Samkange, Stanlake. 1980. Samkange, Stanlake. 1980. Hunhuism or Ubuntuism: A. Zimbabwe Indigenous Hunhuism or Ubuntuism: A. Zimbabwe Indigenous

Political PhilosophyPolitical Philosophy. Graham Pub.. Graham Pub. Tutu, Desmond. 2004. Tutu, Desmond. 2004. God Has A Dream.God Has A Dream. London: Doubleday London: Doubleday

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